מדרש אויף בראשית 18:19

(Lev. 16:1:) “After the death of Aaron's two sons.” This text is related (to Eccl. 9:2), “Since everything [happens] to everyone, the same lot [falls] to the righteous and to the wicked […].” Solomon looked and foresaw the righteous and the wicked in all generations, and he saw things that would happen to the righteous and happen to the wicked.¹Cf. below, Deut. 2:1; Lev. R. 20:1; Eccl. R. 9:2:1; PRK 26:1. Then he said (in vs. 3), “This is an evil in all which happens under the sun, in that the same lot [falls] to everyone.” (Vs. 2:) “Since everything [happens] to everyone, the same lot [falls] to the righteous.” This refers to Abraham, in that he was called righteous, as stated (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.” (Eccl. 9:2, cont.:) “And to the wicked.” This refers to Nimrod, who incited all the whole world against the Holy One, blessed be He. The former is dead, and the latter is dead. (Ibid., cont.:) “To the good, to the clean, and to the unclean.” “To the good” refers to David, of whom it is stated (in I Sam. 16:12), “So they sent and brought him, reddish, with beautiful eyes and good appearance.” “To the unclean” refers to Nebuchadnezzar. David [laid the foundation of] the Temple, and Nebuchadnezzar destroyed it. The former reigned forty years, and the latter reigned forty years. (Eccl., 9:2, cont.:) “To the one who sacrifices.” This refers to Solomon, of whom it is stated (in I Kings 8:63), “Solomon sacrificed [twenty-two thousand oxen and a hundred and twenty thousand sheep] as peace offerings.” (Eccl., 9:2, cont.:) “And to the one who does not sacrifice.” This refers to Jeroboam, who stopped Israel from going up [to Jerusalem] on pilgrimage, as stated (in I Kings 12:28), “Enough of your going up to Jerusalem.” The latter one reigned after the former one. (Eccl. 9:2, cont.:) “As it is with the good.” This refers to Moses, of whom it is stated (in Exod. 2:2), “and when she saw that he was good.” (Eccl. 9:2, cont.:) “So it is with the sinner.” This refers to the spies (in Numb. 13-14), of whom it is stated (in Prov. 13:21), “Evil pursues sinners.” Moses did not enter the land, neither did the spies enter the land. (Eccl. 9:2, cont.:) “And the one who takes an oath (without keeping it). This refers to Zedekiah, of whom it is stated (in II Chron. 36:13), “And he also rebelled against King Nebuchadnezzar, who had made him take an oath of God.” (Eccl. 9:2, cont.:) “Is as the one who fears an oath.” This refers to Samson, of whom it is stated (in Jud. 15:12), “then Samson said to them, ‘Swear to me […].’” They put out the eyes of the former, and they put out the eyes of the latter. Hence Solomon said (Eccl 9:3), “This is an evil in all which happens under the sun.” Another interpretation (of Eccl. 9:2), “as it is with the good”: This refers to the children of Aaron. (Eccl. 9:2, cont.:) “So it is with the sinner.” This refers to those who opposed Aaron, [namely] Korah and his congregation. Now they were destroyed by fire, as stated (in Numb. 16:35), “And a fire went forth from the Lord”; [also when] the children of Aaron entered to offer sacrifice, they were consumed by fire, [as stated (Lev. 10:2),] “So fire came forth from before the Lord and consumed them.” R. Abba bar Kahana opened (with Eccl. 2:2), “’Of laughter I said, “It is mad,” and of rejoicing, “What does that do?”’ How confused is the laughter of the evil,²Eccl. R. 2:2:1; PRK 26(27):2. which they produce in their theater³Gk.: theatra. [houses] and racing arenas.⁴Lat.: circi; cf. Gk.: kirkoi (“circles”). ‘And of rejoicing, what does that do?’ What enjoyment would the disciples of the sages have there?”⁵I.e., what confused, popular enjoyment can compare to the delights of Torah study? Another interpretation (of Eccl. 2:2), “Of laughter I said, ‘It is mad’”: R. Aha said, “Solomon has said, ‘There are things over which divine justice laughs (that I have confused).’ It is written (in Deut. 17:17), ‘he shall not multiply wives for himself’; but it is written (in I Kings 11:3), ‘So he had seven hundred royal wives.’⁶Cf. Tanh., (Buber) Exod. 2:2; Eccl. R. 2:2:3; PRK 26(27):2; ySanh. 2:6 (20c). It is written (in Deut. 17:16), ‘he shall not multiply horses for himself’; but it is written (in I Kings 5:6), ‘Now Solomon had forty thousand stalls of horses.’ It is written (in Deut. 17:17, cont.) ‘he shall not multiply silver and gold for himself’; but it is written (in I Kings 10:27), ‘And the king made silver in Jerusalem as plentiful as stones,’ and [the ingots] were not stolen.” R. Jose bar Hanina said, “They were like stones of ten cubits and like stones of eight cubits.”⁷I.e., they were too heavy to be stolen. R. Simeon ben Johay said in a baraita, “Even the weights which they had in the days of Solomon were of gold, as it is written, (in I Kings 10:21), ‘silver was not [...] considered to be anything.’” (Eccl. 2:2:) “And of rejoicing, ‘What does that do?’” The Holy One, blessed be He, said to him, “What is this crown doing in your hand? Get down off your throne.” Immediately an angel in the likeness of Solomon descended and sat upon his throne. Then Solomon went around among the synagogues and academies in Jerusalem and said (in Eccl. 1:12), “I, Koheleth, was king over Israel in Jerusalem.” But they said to him, “King Solomon is sitting on his throne, and you are getting crazier and crazier.” Then they struck him with a rod and set a bowl of grits before him.⁸I.e., they fed him like a beggar. In that hour Solomon said (in Eccl. 2:10), “And this was my portion from all my labor.” And some say [he was referring] to the cane in his hand, and some say, to his dish, and some say to his staff. At that time, Solomon said, “’Vanity of vanities,’ said Koheleth.” (Eccl. 2:2:), “Of laughter I said, ‘It is mad!’” R. Pinhas said, “How confused was the laughter, when divine justice laughed over the generation of the flood, as stated (in Job 21:10-13), ‘Their bull breeds and does not fail […].⁹TSot. 3:6-7; Eccl. R. 2:2:1; PRK 26(27):2; cf. Gen. R. 36:1. They send forth their little ones like a flock […]. They sing to timbrel and harp […]. They spend [their days] in prosperity.’ When they said (in vs. 15), ‘What is the Almighty that we should serve him,’ the Holy One, blessed be He, said to them (in Eccl. 2:2), ‘And of rejoicing, “What does that do?”’ By your life, I am destroying your memory from the world, as stated (in Gen. 7:23), “And He wiped out all living things.”’” Another interpretation (of Eccl. 2:2), “Of laughter I said, ‘It is mad’”: How confused was the laughter, when divine justice laughed over the people of Sodom,¹⁰See also TSot. 3:11. as stated (Job 28:5-8), “The earth, out of it comes forth bread…. Its stones are the place of sapphires…. No bird of prey knows a path [to it]…. Proud beasts have not trodden it.” When they said, “Let us forget the law of the traveler in our midst,” immediately (in Job 28:4), “A stream burst through from its source”; the Holy One, blessed be He, said to them (Eccl. 2:2), “’And of rejoicing, “What does that do?”’ By your life, I will make you forgotten by the world.” This is what is written (in Gen. 19:24), “Then the Lord rained down upon Sodom….” Another interpretation (of Eccl. 2:2), “Of laughter I said, ‘It is mad’”: How confused was the laughter, when divine justice laughed over Elisheba bat Amminadab,¹¹Aaron’s wife and Naashon’s sister according to Exod. 6:23. when she saw four celebrations in one day.¹²Tanh. (Buber), Lev. 3:3; Lev. R. 20:2; Eccl. R. 2:2:2. She saw her [brother-in-law] (Moses) a king, her husband a high priest, her brother (Naashon) a prince (nasi),¹³Naashon is here being identified with Nahshon ben Amminadab, whom Numb. 2:3; 7:11f.; and I Chron. 2:10 call a prince (nasi). and her two sons deputy high priests. When they went in to offer sacrifice, they came out destroyed by fire; and her celebration turned into mourning, as stated (in Lev. 16:1), “Now the Lord spoke unto Moses after the death of Aaron's two sons.”

(Deut. 16:18:) “[You shall appoint] judges and law officers.” This text is related (to Ps. 147:19), “He declares His words to Jacob, His statutes and His ordinances to Israel.” “His words” are the words of Torah; “His statutes” are the expositions (midrsahot); “and His ordinances” are the judgments [to Israel]. The Holy One, blessed be He, gave the Torah and the judgments to no one but to Israel alone. And where is it shown? You learn that when Israel and a star-worshiping gentile have a dispute with each other, it is forbidden for Israel to say to the gentile, “Go with me to your courts,”¹Arka’ot; cf. Gk.: archai (“authorities”) or [archeia (“town offices”). because he would be transgressing a prohibition, since it is stated (in Ps. 147:20), “He has not done so for any nation (goy); and, as for His ordinances, they have not known them.” But were not the peoples of the world commanded concerning litigations, since that is one of the seven commandments of the Children of Noah? So what is the significance of (ibid.), “and, as for His ordinances, they have not known them?” These are the fine points of the law (din). As so have we taught (in Sanh. 5:2), “There was once a case that Ben Zakkay cross-examined [witnesses] about fig stems.”²The gemara (Sanh. 41a) explains that a capital offense was involved. Now the Children of Noah are put to death on the evidence of a single witness, with a single judge, and without a warning. [Whereas that is] something which does not exist in Israel, since there are three judges in property cases, and there are twenty-three judges in capital cases.³Sanh. 4:1. Moreover, it is written (in Deut. 19:15), “A single witness shall not be valid against a person….” So there must be an investigation and an inquiry. How do they examine the witnesses? They bring them in and solemnly forewarn them. Then they would examine them again with seven inquiries:⁴Sanh. 5:1. 1. In what week?⁵I.e., week of years, Sabbatical year of the Jubilee cycle. 2. In what year? 3. In what month? 4. On what [day] of the month? 5. In what hour? 6. In what place? 7. Did you forewarn him?⁶This last query is one of various supplemental questions listed in Sanh. 5:1. This is as we say in Tractate Sanhedrin. And so you find among the leaders⁷Parnas. Cf. Gk.: pronoi (“prudent ones”, “those who take forethought”). of Israel that they were praised only for their judging.⁸I.e., in various summary statements about Israel’s leaders, e.g., Judges 4:4; 10:2, 3; 12:7, 8, 9, 11, 13, 14; 15:20; 16:31; I Sam. 4:18; 7:6, 15–17; 8:1, 5–6, 20; I Kings 3:9, it is the fact that they judged Israel that is specifically mentioned. This fact may not always be obvious in modern translations, because they do not always render Shpt as “judge” but by other English verbs, such as “govern” or “rule.” It is written concerning Samuel (in I Sam. 7:6), “And he went on a circuit year by year to Bethel, [Gilgal, and Mizpah; and he judged Israel in all those places].” And David also was praised only for his judging, as stated (in I Chron. 18:14 // II Sam. 8:15), “And David reigned over all of Israel and he administered judgment and righteousness to all his people.” And in the case of Jehoshaphat also, when he was installed in the kingship, he did not occupy himself with the business of kingship nor with honor but with the business of judging.⁹Note that Jehoshaphat’s name means, “The LORD has judged.” It is so stated (in II Chron. 17:1), “Then [his son] Jehoshaphat reigned [in his stead,] and he strengthened himself over Israel.” What is the meaning of “and he strengthened himself (rt.: hzq)?” That he strengthened himself, when he appointed judges. It also says (in II Chron. 17:6), “His heart was exalted in the ways of the Lord, and in addition he removed the high places and asherim from Judah.” Was there a haughty spirit within him, in that it says, “his heart was exalted?” It is simply that he had appointed judges over them who knew how to walk in the ways of the Lord, as stated (in Gen. 18:19), “and to keep the way of the Lord, to do what is just and right.” (II Chron. 19:6:) “Then he said unto the judges,” (in Deut. 1:17), “As justice belongs to God.” Now if Moses our master, who was not commanded concerning judges,—rather Jethro told him (in Exod. 18:21), “And you shall seek out [able men] from among all the people…,” — [if he] convened a Sanhedrin;¹⁰Gk.: synedrion. how much more [important is a Sanhedrin] in our case, when it has been commanded here in the Torah (in Deut. 16:18), “You shall appoint judges and law officers for yourselves.” Where is it shown that Moses convened a Sanhedrin? Where it is stated (in Exod. 18:25), “So Moses chose able men from all Israel [and appointed them as heads over the people].” And Jerusalem also was praised only because of the justice system, as stated (in Ezek. 16:14), “And your name shall be spread among the gentiles because of your beauty, [as you were crowned with adornment (rt.: hdr)].” And what adornment (rt.: hdr) is that? This is the justice system, since it is stated (in Exod. 23:3), “Nor shall you favor (rt.: hdr) someone poor in his lawsuit.” And Jerusalem was destroyed only over perversion of justice, since it is stated (in Ezek. 22:5), “you with a besmirched name; you who are full of commotion,” the name for justice that you had at first is besmirched. It is also written (in Is. 1:21), “she (i.e., Jerusalem) was full of justice, there righteousness dwelt; but now murderers.” Because “she was full of justice, there righteousness dwelt.” For this reason, Jeremiah said to them (in Lam. 4:12-13), “The kings of the earth did not believe, [… that foe or enemy would come through the gates of Jerusalem]. It was for the sins of her prophets and the iniquities of her priests [who shed the blood of the righteous in her midst].” At that time the Holy One, blessed be He, swore that He Himself would exact retribution from the judges, as stated (in Is. 1:24), “Therefore thus says the Lord, the Lord of hosts, the Most Mighty of Israel, [‘Ah, I will exact vengeance from my foes]….’” Now “therefore” can only be a term [related to] an oath, since it is stated (in I Sam. 3:14), “And I therefore swear to the house of Eli.” Moreover, mighty can only be a term for the av bet din (head of the court), since it is stated (in I Sam. 21:8), “the most mighty of the shepherds [that belong to Saul].” [This is] to teach you that the Holy One, blessed be He, became an av bet din in order to exact vengeance from them. And where is it shown that the text is speaking about judges? See what is written after it (in Is. 1:26), “And I will restore your judges as in the beginning.” Therefore David has said (in Ps. 147:19), “He declares His words to Jacob, [His statutes and His ordinances to Israel].”

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