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Rabbi Simeon 4 The first editions read: "Ishmael." said: Abraham spake to Isaac his son (saying), This servant 5 The Prague edition reads: "O my son! this servant," etc. is suspected of all the transgressions of the Torah, and deceit is in this servant, 6 The first editions read: "This servant is suspected of transgressions, and deceit is in his hand." עבירה (transgression) often means "immorality." as it is said, "He is a Canaanite, 7 Servants or slaves were called "Canaanites" in consequence of Noah's curse upon his son Ham, whose son was Canaan; cf. T.B. Baba Bathra, 92b. the balances of deceit are in his hand; he loveth to defraud" (Hos. 12:7). See, lest he has defiled her, 8 "Zinôr," euphem. for vagina; see 2 Sam. 5:8. therefore bring the girl into the tent and examine her tactually; 9 For a parallel see the legends of the Virgin Mary and Salome in "Ante-Nicene Christian Library," xvi. p. 12 (The Protevangelium of James); and cf. same story in same volume, p. 32, The Gospel of Pseudo-Matthew, and see Hennecke, A pokryphen d. N.T ., p. 61; see also Tertullian, "On the Veiling of Virgins," xi. R. Simeon's inference is based on the view that obtained in ancient times that slaves could be reasonably suspected of loose conduct; see T.B. Berakhoth, 45b; T.B. Pesachim, 91a and 113b. Clement of Alexandria, to quote but one of the Church Fathers, held a similar opinion of the slaves of his day; see The Instructor, iii. 4. The Midrash in our text also occurs in Jalkut on Gen., § 109, Midrash Abkhir, and in the Midrash Agadah, Gen. p. 60. See also Rokeach, pp. 54a, b (1st ed.). According to the Book of Jashar (xxiv. 40) Rebecca was ten years old when wedded to Isaac. Another opinion is to be found in Sopherim 21:9, and in Seder ‘Olam Rab. 1 p. 4a. || and if she be undefiled, behold, she is destined for thee from her mother's womb. 1 The first editions read: "She is thine by the word of the Almighty." See Midrash Haggadol, c. 373. He brought her into the tent and examined her tactually, and he showed the result to Abraham his father, and afterwards he took her to be his wife, as it is said, "And Isaac brought her into the tent of Sarah his mother… And Isaac was comforted after his mother's death" (Gen. 24:67); 2 The last clause of the quotation is not in the first editions. for the deeds of Rebecca were like unto those of Sarah. 3 The first editions add: "she was found to be as perfect as Sarah his mother. ‘The king's daughter within is all glorious' (Ps. 45:13); ‘And Isaac was comforted after his mother's death'" (Gen. 24:67). Hence the Israelites have the custom of producing the tokens of the damsel's virginity, 4 The first editions read: "custom of tactual examination so that they should not be in doubt, as it is said, ‘Then shall the father of the damsel, and her mother, take'" (Deut. 22:15). On the custom see Müller's Chiluf Minhagim, p. 37, where it is pointed out that it is a Palestinian custom. This might point to a Palestinian as the author of P.R.E ., or to Palestine as its home. as it is said, "Then shall the father of the damsel, and her mother, take and bring forth the tokens of the damsel's virginity" (Deut. 22:15). 5 See the rest of the verse.
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The steward of Abraham's household 6 Lit. "The steward of his house (was) the servant of Abraham, for Eliezer was his servant." Our translation agrees with the text of the first two editions. was his servant Eliezer, and whence was his servant? When (Abraham) went forth from Ur of the Chaldees all the magnates of the kingdom 7 The first editions read: "All the magnates of the generation arose and gave him gifts." came to give him gifts; and Nimrod 8 On Nimrod see Rabbinic Philosophy and Ethics, pp. 44 f. and 51; J.E. ix. 309; Ginzberg, Legends of the Jews, i. pp. 177; cf. Augustine, de Civ. Dei, xvi. 11, 3. See also Jerahmeel, s.v. in Index, for references. The first editions add: "arose and wrote a document transferring his servant Eliezer to Abraham." took his first-born (son) 9 The rest of the sentence is wanting in the first editions. Eliezer and gave him to (Abraham) as a perpetual slave.
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When (Eliezer had thus) dealt kindly with Isaac, he set him free, and the Holy One, blessed be He, gave him his reward in this world, so that there should not be a reward for the wicked in the world to come; 1 Eliezer, however, inherited the future world according to the tradition of some Rabbis; see Derekh Erez Ẓutta, i. (end), and Midrash Agadah, Gen. 24 p. 60. and He raised him to kingship, and he is Og, king of Bashan. 2 See J.E. v. 112, Pal. Targum on Gen. 14:13, infra, p. 167; and cf. Jalkut on Num. § 765, Gen. Rab. 60:2, Deut. Rab. i. 25, T.B. Baba Bathra, 58a, T.B. Joma, 28b, and Sopherim 24:9.
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Rabbi José 3 The first editions read: "Rabbi"; i.e. Jehudah 1 ( c. 200 C.E. ); see, however, supra in this chapter, p. 107, for a similar text. The whole of this section till "Syria (2 Kings 5:1)" is wanting in the first two editions. See supra, p. 107, note 6. said: From whom do we learn (that there should be) seven days of (the wedding) banquet? 4 The custom is clearly indicated in the text Judg. 14:10 and 12; cf. Matt. ix. 15, and supra, p. 107. From our father Jacob, who || made a banquet with rejoicing for seven days, and he took Leah (as his wife). Again he kept another seven days of banquet and rejoicing, and took Rachel (as his wife), as it is said, "And Laban gathered together all the men of the place, and made a feast" (Gen. 29:22). The Holy One, blessed be He, said to them: Ye have shown loving-kindness to Jacob, My servant. I will give a reward to your children, so that there be no reward for the wicked in the world to come: "Because by him the Lord had given victory unto Syria" (2 Kings 5:1). From whom do we learn (that there should be) seven days of banquet? From Samson the Nazirite of God, for when he went down to the land of the Philistines, he took a wife and kept seven days of banquet and rejoicing, as it is said, "And it came to pass, when they saw him, 5 The first editions end the quotation here. that they brought thirty companions to be with him" (Judg. 14:11). What were they doing with him? They were eating and drinking and rejoicing, 6 The first editions read differently: "What is the meaning of (‘when they saw) him '? They were eating and drinking with him, as it is said," etc. as it is said, "And Samson said unto them, Let me now put forth a riddle unto you" ( ibid. 12); and another text says, "They could not declare the riddle in three days" ( ibid. 14). 7 See Jalkut, in loc ., and Menorath Ha-Maor, § 173.
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The bridegroom is like a king. Just as a king is praised by everybody, 8 See T.B. Kethuboth, 17a; and cf. Singer, p. 299: "The jubilant voice of bridegrooms from their canopies." and Jer. 33:11. so is the bridegroom praised by everybody (during) the seven days of the feast. Just as a king is dressed in garments of glory, 1 Cf. Isa. 61:10. so the bridegroom is dressed in garments of glory. 2 The first editions add: "all the seven days of the banquet." Just as a king is rejoicing, with feasts in his presence, all his days, so || the bridegroom is rejoicing and has feasts before him all the seven days of the banquet. Just as the king does not go into the market-place alone, likewise the bridegroom does not go into the market-place alone. 3 See Rashi on T.B. Menachoth, 98a, catchword וירץ . The mourners likewise are not permitted to go out alone. The order of the narrative here is different in the printed texts. Just as the face of a king is shining like the light of a sun, 4 Cf. Prov. 16:15. so the face of the bridegroom is shining like the light of a sun, as it is said, "And he 5 i.e. the sun. is as a bridegroom coming out of his chamber, 6 The MS. ends the quotation here; the first editions add "etc." and rejoicing to run his course" (Ps. 19:5).
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CHAPTER XVII LOVING SERVICE TO MOURNERS [19 A . ii.] C ONCERNING the one who tenders the service of loving-kindness to mourners. 1 This sentence is missing in the printed editions. Whence do we learn of the service of loving-kindness to mourners? 2 On mourning customs see Bender's article in J.Q.R. vi. pp. 317 ff. and 664 ff., also article in J.E. ix. 101 ff. From the Omnipresent, who alone showed loving-kindness to Moses, His servant, and buried him 3 On the death of Moses see Rabbinic Philosophy and Ethics, pp. 270–272. The service of loving-kindness to mourners is not proved from the burial of Moses. See T.B. Sotah, 14a, where the custom is inferred from the case of Abraham; cf. T.B. Synhedrin, 46a. with His own hand. If this story had not been written (in the Torah) it would be impossible to say it, as it is said, "And he buried him in the valley in the land of Moab" (Deut. 34:6). 4 See T.B. Sotah, 13b, and Siphrê, Deut. § 357.
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Rabban Gamaliel, 5 On R. Gamaliel see J.E. v. 560 ff. On the theme in our text see Jalkut, Num. § 787, and cf. Num. Rab. 19:20. the son of R. Jehudah, said: Not to Moses alone did He show loving-kindness, but also to Aaron. For when they 6 Moses, Aaron, and Eleazar. The Gaster MS. 9 begins with the words "were contending," and continues to the end of the book as in the printed editions. The text, apart from the inserted and older MS. section, follows the Venice edition very closely. went up Mount Hor all the tribes of Israel were contending and saying, Moses and Eleazar have left Aaron on Mount Hor and have gone down (by themselves). 7 For their own advantage and glory; see Rabbinic Philosophy and Ethics on the death of Aaron, pp. 235–238. They did not believe that he was dead. To show loving-kindness to him, what did the Holy One, blessed be He, do? He took Aaron's coffin and brought it above the camp of Israel, and all Israel saw Aaron's coffin flying and moving in the air. 1 See Rabbinic Philosophy and Ethics, p. 228; and for the loving-kindness see ibid. p. 240. A similar legend as to Mohammed's coffin occurs in Arabian literature. They then believed that he was dead, and they showed loving-kindness to him, as it is said: || "And all the congregation saw that Aaron was dead" (Num. 20:29). Only the men 2 Not "all the congregation," as at the death of Aaron. showed loving-kindness to Moses, as it is said, "And the sons of Israel wept for Moses" (Deut. 34:8). The men and the women and the children 3 The first editions omit "and the children." showed loving-kindness to Aaron.
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Why (was this)? Because he loved peace and pursued peace, 4 See Aboth de R. Nathan ( a ) xii. pp. 24b ff. and passed daily through the entire camp of Israel and promoted peace between a man and his wife, and between a man and his neighbour; therefore all Israel showed loving-kindness to him, as it is said, "And when all the congregation saw that Aaron was dead, 5 The first editions insert the quotation, "they wept for Aaron," etc., before the paragraph beginning, "Why (was this)?" The MS. as well as the first editions do not quote the first part of the verse (Num. 20:29). they wept for Aaron thirty days, even all the house of Israel" (Num. 20:29). 6 The first editions add the following: "This verse is not in its right place, for at ‘Moserah there Aaron died, and there he was buried' (Deut. 10:6). And the text points to this (place) as though he died there and was buried there."
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Rabbi José said: From whom do we learn of the seven days of mourning? 7 See Gen. Rab. 100:7, and T.B. Mo'ed Katan, 20a; Tanchuma Vajechi, § xvii. Cf. T.J. Sotah 1:10, 17c; Jalkut i. § 161. From Jacob, our father, for thus did his son Joseph unto him, 8 The first editions read: "for Joseph kept for him seven days of mourning." as it is said, "And he made a mourning for his father seven days" (Gen. 50:10). 9 The first editions add the following: "And all the magnates of the kingdom went up with him, as it is said: ‘And there went up with him both chariots and horsemen' (Gen. 1. 9). The Holy One, blessed be He, said to them: Ye have shown loving-kindness to Jacob, My servant, and I will also give you and your children a good reward in this world. When the Egyptians died in the (Reed) Sea, they were not drowned in the sea, but they were worthy to be buried, as it is said: ‘Thou stretchedst out thy right hand, the earth swallowed them'" (Ex. 15:12).
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Whence do we learn (the duty of) showing loving-kindness to mourners? From Jezebel, the daughter of Ethbaal. 1 See 1 Kings 16:31. The palace of Jezebel, daughter of Ethbaal, was near the market-place. 2 Or "street." The basis of this Haggadah is to be sought in 2 Kings 9:35. The palace was near the city gate which is generally near the market-place or the "High Street." The first editions add here: "When any bridegroom happened to pass (her palace) she would go forth from her palace, and she clapped her hands and praised with her mouth, and she would go ten steps." When any corpse was carried through the market-place, she would go forth from her palace, and she clapped 3 The first editions read: "And she made a noise by rubbing her hands, and she bewailed with her mouth." The reading in our MS. seems to be drawn from the account describing Jezebel's conduct when she saw bridegrooms. with the palms of her hands and praised with her mouth, and she followed the corpse 4 The usual distance was four cubits. See Tur, Joreh Di‘ah, § 361; Maimonides, Hilkhoth Abel, xiv.; and see also T.B. Sotah, 35b and 46b. ten steps. Concerning her, Elijah, be he remembered for good, 5 See supra, p. 2, note 8. prophesied (and said): "In the portion of Jezreel shall the dogs eat the flesh of Jezebel" (2 Kings 9:36). But over the limbs which were (employed in) showing loving-kindness, the dogs had no power, as it is said, "And they went || to bury her: but they found no more of her than the skull, and the feet, and the palms of her hands" ( ibid. 35). 6 The quotation in the MS. is abbreviated thus: "And they went to bury her, but they found no more of her than the palms," etc. See Rashi and Kimchi on 2 Kings 9:36. On the theme of our text see Jalkut, 2 Kings 9 (§ 232); Menorath Ha-Maor, § 216; Kad Ha-Kemach, s.v . אבל . Tur, Eben Ha-‘Eẓer, 65, quotes the Midrash, as though the text were "bridegroom and bride," and not merely "bridegroom."
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Whence do we learn (the duty of) showing loving-kindness to mourners? From the men of Jabesh-Gilead. For when Saul and his sons were slain, the men of Jabesh Gilead said: Are we not bound to show loving-kindness to the man who delivered us from the disgrace of the sons of Ammon? 1 Cf. 1 Sam. 11 and see Pseudo-Rashi on 1 Chron. 10:12. Gilead was nigh to Benjamin, Saul's tribe; see Num. Rab. 14 i. All their mighty men arose and went all night to the walls of Beth-Shan, 2 i.e. they came to Beth-Shan at night. Beth-Shan is three hours' journey from Jabesh-Gilead. The first editions omit the next clause, and continue: "as it is said." and they took the body of Saul and the bodies of his sons from the walls of Beth-Shan, as it is said, "All the valiant men arose, and took away the body of Saul" (1 Chron. 10:12).
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The mourners are comforted with bread and wine, 3 See Semachoth xii. The subject has been dealt with by Perles in his Leichenfeierlichkeiten im Nachbiblischen Judentum. See J.E. v. 529 f. and ibid. ix. 101 f. as it is said, "Give strong drink unto him that is ready to perish, and wine unto the bitter in soul" (Prov. 31:6). 4 The first editions omit the first half of the verse. See T.B. ‘Erubin, 65a: "wine was only created in order to comfort the mourners." "Bread" is mentioned in Jer. 16:7, Ezek. 24:17, 22, and Hos. 9:4, in connection with mourning.
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The men of Jabesh-Gilead showed (loving-kindness 5 The MS. omits "loving-kindness." It occurs in the first editions. Saul had rescued the men of Jabesh-Gilead from the attack of the children of Ammon (see also Josh. 2:12 for the term " dealing kindly "). The context refers to 2 Sam. 2:5. Loving-kindness is that extra service of love which is more than one is in duty bound to do to one's fellow. The latter sums up one's obligation to any and every human being, namely, to deal justly and truly with all men, and not to hurt anyone. Loving service goes beyond this. See Jewish Sources of the Sermon on the Mount, pp. 97, 104 f. ) to Saul and his sons. 6 The first editions and Jalkut Makhiri, Pss., p. 154b, add: "by fasting, weeping, and lamentation, as it is said: ‘And they fasted seven days' (1 Sam. 31:13). The Holy One, blessed be He, said to them: In the future." (God said,) I will also give you and your sons your reward in the future; for when the Holy One, blessed be He, in the future will gather Israel from the four corners of the world, the first whom He will gather, will be the half-tribe of Manasseh, 7 In the land of Gilead; see Siphrê, Deut. § 355. as it is said, "Gilead is mine, and Manasseh is mine" (Ps. 60:7). Afterwards (will He gather in) Ephraim, 1 See infra, p. 141. The children of Joseph will be the first to be redeemed in the future, says the Abkath Rochel, ii. We are now in the field of Messianic Eschatology. as it is said, "Ephraim is the defence of mine head" ( ibid. ). Afterwards Judah (will be gathered in), as it is said, "Judah is my sceptre" ( ibid. ).
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"Gilead is mine," refers to Ahab, king of Israel, who died in Ramoth-Gilead; 2 See 1 Kings 22:29 ff. "and Manasseh is mine," is to be taken literally; "Ephraim is the defence of mine head," refers to Jeroboam; 3 He was an Ephraimite; see 1 Kings 11:26. The first editions add: "the son of Nebat." "Judah || is my sceptre," points to Ahithophel; 4 He was of the tribe of Judah; see 2 Sam. 17:15 for the story of Ahithophel. "Moab is my washpot " ( ibid. 8), means Gehazi; 5 Gehazi inherited the leprosy of Naaman; the "washpot" receives the dirt of the one who washes therein. On Gehazi see J.E. v. 580 and 582, and see Num. Rab. 14:1. "upon Edom will I cast my shoe" ( ibid. ), refers to Doeg; 6 The first editions add: "the Edomite." "Philistia, shout thou because of me" ( ibid. ). The Holy One, blessed be He, said: 7 The first editions add: "to them." It is for Me to search for merit on their behalf, 8 The reading of the Amsterdam edition is: "It is for Me to search for their merit." and to make them friendly towards one another. 9 See T.J. Synhedrin 10:2, 29b and Num. Rab., loc. cit.
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Rabbi Phineas said: Thirty years 10 Jalkut to 2 Sam. 21 § 154 reads like our MS., "After thirty years"; see Rashi on T.B. Jebamoth, 79a. The first editions read: "In the year after Saul and his sons had been killed." after Saul and his sons had been killed, a famine lasting three years arose in the days of David, year after year, 11 See T.J. Kiddushin, 4:1, 65b, c, which is the source of our text; see also T.J. Ta‘anith, 3:3, 66c, and Num. Rab. 8:4, and Midrash Samuel xxviii. 5; cf. T.B. Jebamoth, 78b. as it is said, "And there was a famine in the days of David three years, year after year" (2 Sam. 21:1). Why was it year after year? In the first year all Israel went up to (celebrate the great) festivals. David said to them: Go and look if perchance there be among you some who worship idols, for because of the sin of idolatry rain is withheld, as it is said, "Take heed to yourselves, lest your heart be deceived, 12 The MS. and the first editions end the quotation here. and ye turn aside, and serve other gods, and worship them" (Deut. 11:16). What is written after this? "And the anger of the Lord will be kindled against you, and he will shut up the heaven, that there be no rain" ( ibid. 17). 1 The first editions omit from "What is written" to the end of the quotation. They went forth and investigated, but did not find (any idolatry).
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In the second year 2 Of the famine. all Israel went up (to celebrate) the festivals. David said to them: Go forth and see if there be among you people who lead immoral lives, because owing to the sin of immorality the heavens 3 The first editions read: "the rain is withheld." are closed, as it is said, "And thou hast polluted the land with thy whoredoms" 4 The first editions continue: "and with thy wickedness." (Jer. 3:2). What is written after this in this context? "Therefore the showers have been withholden, and there hath been no latter rain" ( ibid. 3). They investigated, but they did not find (any immoral people).
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In the third || year all Israel went up (to celebrate) the festivals. David said to them: Go forth and see if there be among you people who shed blood, because on account of the sin of those who murder 5 The first editions read: "the shedding of blood." Other reasons for the famine are suggested in T.B. Jebamoth, loc. cit. ; Jalkut, Num. § 771; Midrash Samuel, in loc. ; and cf. T. J. Kiddushin, loc. cit . the rain is withheld, as it is said, "So ye shall not pollute the land 6 The MS. and the first editions end the quotation here; the MS. adds "etc." Cf. Isa. 24:5. wherein ye are; for blood, it polluteth the land" (Num. 35:33). They went forth and investigated, but they did not find (any murderer). David said to them: Henceforth the matter only depends upon me. David arose and prayed before the Holy One, blessed be He. And He answered him: It is for Saul; 7 See Num. Rab., loc. cit ., and Jalkut, 2 Samuel (§ 154). The first editions read: "David said, Sovereign of the World ! I am not Saul, for in my days idolatry has not been done in Israel, and I am not Saul who was anointed with the oil of consecration, and I am not Saul who quarrelled with Samuel the prophet." This agrees with MS. Gaster. was not Saul one who was anointed with the oil of consecration? and was it not Saul in whose days there was no idolatry in Israel? and was it not Saul who secured his portion 8 See infra, p. 246, and cf. T.B. Berakhoth, 12b, and Kaphtor Va-Pherach vii, (ed. Edelmann), p. 21a. with Samuel the prophet? Yet ye are in the land (of Israel) and he is (buried) outside the land (of Israel).
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David forthwith arose and gathered together all the elders of Israel and the nobles, and they crossed the Jordan. They came to Jabesh-Gilead and they found the bones of Saul and Jonathan his son. No worm 1 Worms destroy bones as well as flesh. Luria prefers to read רקבה , "decay," and not "worm." had been able to touch 2 Lit. "to rule over them." them, as it is said, "He keepeth all his bones, 3 In spite of the prolonged transportation, the bones were not broken. not one of them is broken" (Ps. 34:20). They took the bones of Saul and Jonathan his son, and placed them in a coffin, and they crossed the Jordan, as it is said, "And they buried the bones of Saul and Jonathan his son… and they performed 4 The printed text and MS. Gaster add, "to them"; this is not in the Bible text. all that the king commanded" (2 Sam. 21:14). The king commanded that they should bring the coffin of Saul in all the borders of each tribe. And it came to pass that the tribe || wherein they brought the coffin of Saul, the people (there) with their wives and their sons and their daughters came forth and displayed loving-kindness to Saul and to his sons, so that all Israel should discharge their obligation of showing loving-kindness. And thus (did they do) until it came to the border of his possession to the border of Jerusalem, 5 Luria reads: "the border of his inheritance, to the land of Benjamin"; see Num. Rab., loc. cit. The first editions read: "until it came to the border of Israel and to the land of Benjamin, as it is said, ‘And they buried him in the border of his inheritance'" (Josh. 24:30). in the land of Benjamin 6 The text in the printed editions differs here from our reading. in Jerusalem, as it is said, "And they buried the bones of Saul and Jonathan his son in the country of Benjamin" ( ibid. ), 7 The quotation continues: "In Zela, in the sepulchre of Kish his father" (2 Sam. 21:14). in the vicinity of Jerusalem. When the Holy One, blessed be He, saw that all Israel had displayed loving-kindness (to him 8 Saul. ), He was forthwith full of compassion, and He sent rain upon the land, as it is said, "And after that God was intreated for the land" ( ibid. ).
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Rabbi Nathaniel said: Three hundred years 1 Between the accession of Jeroboam and Josiah there elapsed 320 years. Josiah was eight years old when he ascended the throne, so that 312 years elapsed from the accession of Jeroboam to the birth of Josiah. In round numbers this is 300 years, see infra, p. 233. before the birth of Josiah, was his name mentioned, 2 See infra, p. 233. as it is said, "Behold, a child shall be born unto the house of David, Josiah by name" (1 Kings 13:2); "And he was eight years old when he began to reign" (2 Kings 22:1). What is the disposition of a lad of eight years of age? 3 This refers to 2 Chron. 34:3; see Targum on this text and also Pseudo-Rashi thereto. He despised 4 This is based on Isa. 7:16. the idols and broke in pieces the pillars, and smashed the images 5 See 2 Chron. 34:4, 7. and cut down the groves. 6 See 2 Kings 23:14. His merit was great 7 Lit. shining or illustrious. See T.B. Mo'ed Katan, 25b, where Amos 8:8 is applied to Josiah. before the 8 The first editions read: "before the Holy One, blessed be He, and the Throne of Glory." Throne of Glory. Because of the evil which Israel did in secret 9 Idolatry was again rife in the homes of the Hebrew people; see Lam. Rab. 1 (53) and T.B. Ta'anith, 22b. the righteous one 10 Josiah. was gathered (to his fathers), as it is said, "For the righteous is taken away because of the evil" (Isa. 57:1). 11 This quotation is missing in the printed editions. The R.V. renders somewhat differently. || All 12 The first editions read: "All the men of Judah and Jerusalem." Judah gathered together also with Jeremiah the prophet to show loving-kindness to Josiah, as it is said, "And Jeremiah lamented for Josiah, 13 The MS. and the first editions end the quotation here, the printed texts add "etc." The context justifies the insertion of the entire verse. and all the singing men and the singing women spake of Josiah" (2 Chron. 35:25). Rabbi Meir said: "The singing men" refer to the Levites, who stood upon the platform 14 The first editions read: "their platform." On the meaning of "Dukhan" see Levy, N.H.W.B. i. 382a. singing; "and the singing women" refer to their wives. Rabbi Simeon said: These terms do not refer merely to the Levites and their wives; but to the skilled women, as it is said, "Thus saith the Lord of hosts, 1 The MS. reads "the Lord." The first editions read according to the Massoretic text. Consider ye, and call for the mourning women, 2 The MS. ends verse 17 here and continues verse 18. The first editions end the quotation at the words, "that they may come." that they may come; and send for the cunning women, that they may come: and let them make haste, and take up a wailing for us" (Jer. 9:17, 18). Hence the wise men instituted (the rule) that this should be done 3 The first editions read: "Thus all Israel took upon themselves to show loving-kindness." to all the wise men of Israel and to their great 4 This agrees with Luria's emendation. men, as it is said, "And they made them an ordinance in Israel" (2 Chron. 35:25).
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Solomon saw that the observance 5 The first editions read: "the attribute." of loving-kindness was great before the Holy One, blessed be He. When he built the Temple he erected two gates, one for the bridegrooms, and the other for the mourners and the excommunicated. On Sabbaths the Israelites went and sat between those two gates; and they knew that anyone who entered through the gate of the bridegrooms 6 See Sopherim 19:12 (ed. Müller, pp. 278 f.) for historical material. On the "gates" see Middoth 2:2, and Tamid, 27a, and Kaphtor Va-Pherach vi. p. 16b. Dr. Büchler has written on the subject of the gates of the Temple; see J.Q.R. x. 678 and xi. pp. 46 ff. was a bridegroom, and they said to him, May He who dwells in this house cause thee to rejoice with sons and daughters. If one entered through the gate of the mourners with his upper lip covered, then they knew that he was a mourner, and they would say to him. May He who dwells || in this house comfort thee. If one entered through the gate of the mourners without 7 The 1st ed. omits the negative. having his upper lip covered, then they knew that he was excommunicated, and they would say to him, May He who dwells in this house 8 The first editions read: "comfort thee." Nachmanides, in his Torath Ha-Adam (ed. Venice), p. 7, omits these words. put into thy heart (the desire) to listen to 9 The first editions omit "the words of." Nachmanides, op. cit ., agrees with our MS. the words of thy associates, and may He put into the hearts of thy associates that they may draw thee near (to themselves), so that all Israel may discharge their duty by rendering the service of loving-kindness.
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When the Temple was destroyed, the sages 1 Nachmanides ( ibid .) reads: "the sages"; see Semachoth vi. and Middoth (2:12). Sopherim, loc. cit ., quotes this rule in the name of R. Eliezer ben Hyrkanos, clearly showing that the compiler of Sopherim used our book and regarded it as the work of R. Eliezer b. Hyrkanos. The rule is a Palestinian custom; see Brüll, Jahrbücher, i. p. 30. instituted (the rule) that the bridegrooms and mourners should go to the synagogues and to the houses of study. The men of the place see the bridegroom and rejoice with him; and they see the mourner and sit with him upon the earth, so that 2 Nachmanides ( ibid .) omits "and they sit," and reads: "all the Israelites." all the Israelites may discharge their duty in the service of loving-kindness. With reference to them he 3 See for a similar expression, supra, p. 73. It might be that "he" refers to the one who receives the service of loving-kindness. Perhaps it merely refers to any Israelite who has to say the benediction. Or, we might render: "it says." says: Blessed art Thou, 4 The first editions add: "O Lord." who giveth a good reward to those who show loving-kindness. 5 See T.B. Kethuboth, 8b. The form of the benediction has its parallel in the Daily Morning Service; see Singer, p. 7.
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CHAPTER XIX 1 This is ch. xviii. in the printed editions. THE SABBATH [22 B . ii.] T HE School of Shammai said: The heavens 2 The history of the creation of man is associated by the Rabbis with the fundamental law of Jewish ethics, the rule of loving-kindness. To quote their dictum, "The Torah begins and ends with the service of loving-kindness" (T.B. Sotah, 14a). The preceding chapters xvi. and xvii. dealt with the service of loving-kindness, and the story of the Creation is now resumed. were created first, and the earth afterwards, as it is said, 3 The controversy was evoked by the precedence given to heaven or earth in the texts of Scripture quoted by the different teachers; see Rabbinic Philosophy and Ethics, pp. 6 f. "In the beginning God created the heavens and the earth" (Gen. 1:1). The School of Hillel said: The earth was created first, and the heavens afterwards, as it is said, "Of old hast thou laid the foundation of the earth ; and the heavens are the work of thy hands" (Ps. 102:25). 4 See T.B. Chagigah, 12a; T.J. Chagigah 2:1, 77c, d; Gen. Rab. 1:15; Lev. Rab. 36:1; Midrash on Samuel v. (where the School of Shammai is represented as expressing the opinions which are elsewhere attributed to the School of Hillel); and cf. Sepher Ha-Bahir, § 17, and Bacher, T. i. 14. The School of Shammai said: The heavens were created first, and the earth afterwards, as it is said, 5 The first editions quote here Isa. 48:13: "Yea, mine hand hath laid the foundation of the earth." The earth is mentioned first in this verse, and therefore the opinion of the School of Hillel is thereby substantiated. The "School of Hillel" is the correct reading, as in our MS. The following passage until "Yea, mine hand" is omitted in the printed texts. "These are the generations of the heavens and of the earth" (Gen. 2:4). The School of Hillel said: The earth was created first, and the heavens afterwards, as it is said, "In the day that the Lord God made earth and heaven" ( ibid. ). The School of Shammai said: The heavens were created first, because it is said, "And the heavens and the earth were finished" ( ibid. 1). The School of Hillel said: The earth was created first, and the heavens afterwards, as it is said, "Yea, mine hand hath laid the foundation of the earth, and my right hand hath spread out the heavens" (Isa. 48:18). The School of Shammai said: The heavens were created first, and the earth afterwards, because it is said, "Thus saith the Lord, The heaven is my throne, and the earth is my footstool" ( ibid. lxvi. 1). Contention arose between them ( i.e. the Schools 1 Lit. them. ) on this question, until the Holy Spirit 2 The first editions read "Shekhinah." rested between them, and they both agreed that both (heavens and earth) were created in one hour and at one moment. 3 The Ẓohar, Gen. 17b, has this idea; cf. ibid. 29b. The basis for this third view is afforded by the text Isa. 48:13: "When I called unto them, they stood up together." The Targum renders this text thus: "Yea, with my word I completed the earth, and with my power I expanded the heavens; I called to them, they stood together."
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What did the Holy One, blessed be He, do? He put forth His right hand and stretched forth the heavens, and He put forth His left hand and founded the earth, as it is said, "Yea, mine hand || hath laid the foundation of the earth, and my right hand hath spread out the heavens: 4 The MS. and the printed texts end the quotation here. when I called unto them, they stood up together " ( ibid. xlviii. 13). Both of them were created simultaneously, as it is said, "And the heavens and the earth were finished, and all their host" (Gen. 2:1). 5 See Mekhilta, p. 1a. And, indeed, were the heavens and the earth completed (so as not to require God's providence) for their continued existence and maintenance? Has it not been written concerning them, "Thus saith the Lord, The heaven is my throne, and the earth is my footstool" (Isa. 66:1)? 6 The first editions do not quote this verse, but "Do not I fill heaven and earth?" (Jer. 23:24) instead. But they were finished with reference to the original deed (of creation) and with reference to the work (of being created) and being called into existence. Therefore it is said, "And the heavens and the earth were finished " (Gen. 2:1).
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Israel spake before the Holy One, blessed be He: Sovereign of the worlds! Thou didst complete the heavens and the earth with reference to being made, created, and called into existence; 7 The first editions add: "in the six days of Creation." let not Thy mercy and loving-kindness be withheld, 1 "From us" should probably be added to the text; cf. Ps. 40:11. for if Thou withholdest Thy mercy and loving-kindness we are unable to exist, 2 Man sins, and therefore needs God's grace and mercy. This idea is well expressed by the teaching of 4 Ezra 7:135–137. The Bible text, "Remember, O Lord, thy tender mercies and thy loving-kindnesses, for they have been ever of old " (Ps. 25:6), is a parallel to our passage; cf. Targum of this verse, which renders the last words, "for they have been from eternity." Cf. Gen. Rab. 22:1, Jalkut, Ps. § 702, and Shocher Tob to Ps. 25:8, p. 107a, where the question is discussed. How would mankind have arisen if God had dealt with Adam with strict justice? The grace of God was granted to Adam so as to enable mankind to arise and flourish on earth before the doom of death over-took him. There may be an attempt here to counteract the un-Jewish doctrines of the Pauline school, which taught that, owing to Adam's sin, God's grace was withdrawn, and only through the advent of a Second Adam (or Christ) could this Divine grace be restored to the world. The theologians who suggest that Judaism has something to learn from the Pauline doctrine of grace must be unaware of the Jewish teaching on this theme. because the world rests upon Thy mercy and loving-kindness, 3 This idea has already been mentioned in our book. See supra, pp. 76, 84, 106. as it is said, "For the mountains shall depart, 4 The quotation ends here in the first editions, which add "etc."; in the MS. the quotation ends with the words, "be removed." and the hills be removed; but my kindness shall not depart from thee… saith the Lord that hath mercy on thee" (Isa. 54:10); 5 God's love and mercy cannot cease, they are eternal attributes. and it says (elsewhere), "Remember, O Lord, thy tender mercies and thy loving-kindnesses; for they have been ever of old" (Ps. 25:6). 6 This quotation is wanting in the printed texts; it concludes in the MS. with the words, "loving-kindnesses." The point in the quotation lies in the words "ever of old," which might be rendered "eternal" or "from everlasting."
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"And on the seventh day God finished 7 "His work" is not in the MS., but is covered by "etc." of the printed editions. See Pesikta Rabbathi, p. 187b; Jalkut, Gen. § 16. his work" (Gen. 2:2). The Holy One, blessed be He, created seven dedications, 8 The six days of Creation were complete, and each day's work had its dedication. This did not apply to the seventh day; see T.B. Sabbath, 11b; T.B. Berakhoth, 58b. The Sabbath will only receive its completion in the future world; see T.B. Rosh Ha-Shanah, 31a. six of them He dedicated, and one is reserved for the (future) generations. He created the first day and finished all His work and dedicated it, 9 The reading has its parallel in Menorath Ha-Maor, § 159 (end). as it is said, "And it was evening, and it was morning, one day" ( ibid. i. 5). He created the second day and finished all His work and dedicated it, as it is said, || "And it was evening, and it was morning, a second day" ( ibid. 8); and so through the six days of creation. He created the seventh day, (but) not for work, because it is not said in connection therewith, "And it was evening and it was morning." Why? For it is reserved for the generations (to come), as it is said, "And there shall be one day which is known unto the Lord; not day , and not night " (Zech. 14:7). 1 This is the Sabbath day, concerning which "day and night" are not mentioned in the Creation story. See infra, p. 143.
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A parable: To what is this matter to be compared? To a man who had precious utensils. 2 Cf. Aboth 3:23 with reference to the Torah. And he did not desire to give them as an inheritance except to his son; 3 Cf. Mal. 3:17. The first editions add: "who serves him." God and His children are referred to by the parable. Every nation is a child of God, Israel is the son who serves Him. See infra, p. 319, and Shocher Tob, Ps. 92 p. 201b, where this Haggadah is used, and as a parallel see Jubilees ii. 20. likewise with the Holy One, blessed be He. The day of blessing and holiness 4 In Menorath Ha-Maor, loc. cit ., "blessing and holiness" occur instead of "rest and holiness," of the first editions, based on the words of the Scripture, "He blessed and hallowed" (cf. Ex. 20:11). which was before Him, He did not desire to give it as an inheritance except to Israel. 5 Cf. Jubilees ii. 18 f. Know that it is so ! Come and see ! for when the Israelites went forth from Egypt, 6 According to the Midrash (cf. Book of Jashar lxx. 47), the Sabbath had been given to Israel in Egypt, but not by God. See T.B. Kiddushin, 41b. whilst yet the Torah had not been given to them, He gave them the Sabbath as an inheritance. Israel kept two Sabbaths 7 See Tosaphoth in T.B. Sabbath, 87b, catchword "Just as." whilst as yet the Torah had not been given to them, as it is said, "And thou madest known unto them thy holy Sabbath" 8 In the MS. the quotation ends here, in the first editions it is continued without any interruption. (Neh. 9:14). And afterwards He gave them the Torah, as it is said, "And commandedst them commandments, and statutes, and Torah by the hand of Moses, thy servant" ( ibid. ). 9 This text mentions the Sabbath before the "Commandments, statutes, and Torah." The Sabbath law is mentioned in Exodus 16:23, in connection with the Manna prior to the revelation at Sinai.
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The Holy One, blessed be He, observed and sanctified the Sabbath, 1 See Jubilees ii. 18. and Israel is obliged 2 See Shocher Tob, Ps. 92 p. 201b. only to observe and sanctify the Sabbath. Know that it is so! Come and see! for when He gave them the Manna, He gave it to them in the wilderness during forty years on the six days of creation, 3 Sunday to Friday, the days of work. but on the Sabbath He did not give (it) || to them. Wilt thou say that He did not have power enough to give it to them every day? 4 See Menorath Ha-Maor. loc. cit. , which reads, "Lest thou shouldst say that He had no power to give, He continued to give it ( after the Sabbath)." Another reading is given in Shocher Tob, Ps. 92, loc. cit. But (the fact was) the Sabbath was before Him; therefore He gave to them bread for two days on the Friday, as it is said, "See, for that the Lord hath given you the Sabbath, 5 In the MS. the quotation ends here, but "etc." is added; in the first editions the verse is continued. therefore he giveth you on the sixth day the bread of two days" (Ex. 16:29). When the people 6 The first editions read "Israel." saw that Sabbath (was observed) before Him, they also rested, as it is said, "So the people rested on the seventh day" ( ibid. 30).
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"And God blessed the seventh day, 7 In the MS. the quotation ends here, but "etc." is added; the first editions continue the quotation as in our version. and hallowed it" (Gen. 2:3). The Holy One, blessed be He, blessed and hallowed the Sabbath day, and Israel is bound only to keep and to hallow the Sabbath day. 8 See Gen. Rab. 11:2, and Mekhilta, p. 50b; and see supra, p. 137, and infra, p. 141. Hence they 9 The Sages. said: Whosoever says the benediction and sanctification over the wine on the eves of Sabbath, 10 Friday evenings. See Jubilees ii. 21. his days 11 The first editions add: "and years." will be increased in this world, and 12 Variant readings are given in Menorath Ha-Maor, loc. cit ., and Rokeach, 52. The first editions add here: "And years of life will be given to him." As we shall see, the phraseology of this reading is borrowed from Prov. 9:11, according to the interpretation given in T.B. Synhedrin, 38a, and Lev. Rab. 11:1. in the world to come, as it is said, "For by me thy days shall be multiplied" (Prov. 9:11) in this world; "and the years of thy life shall be increased" ( ibid. ) in the world to come.
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"Ye shall keep the Sabbath, 13 In the MS. the quotation ends here, but the first editions continue the verse. for it is holy unto you" (Ex. 31:14). What is the keeping of the Sabbath? Neither to do any work thereon, 1 The first editions reverse the order of the clauses, "Not to kindle fire thereon, nor to do any work thereon." The order in our MS. is based on the sequence of the texts dealing with the Sabbath commandments in Ex. 31:14. To kindle fire is prohibited in Ex. 35:3, and in the previous verse the prohibition to work is set forth; see Luria's commentary, in loc ., where the reading of our MS. had been anticipated. nor to kindle fire thereon, neither to take forth nor to bring in beyond the Techum (limit) 2 The 2000 spaces or ells from the town, called a Sabbath-journey; see Acts i. 12, Jubilees 1. 8, and Zadokite Documents xiii. 7. See Tosephta Sotah 5:13, p. 303, for a discussion as to whether the Techum principle is contained in the Torah, and cf. J.E. x. 592. of the Sabbath even one foot, 3 See T.B. ‘Erubin, 52b. nor to fetch in his hand something 4 Anything not permitted to be used on the Sabbath is called "Mukzeh." which is not his food nor the food for his cattle. 5 The first editions read after the word "something": "and carry it four spaces in a public thoroughfare, and to bring it from one allotment to another." See J.E. x. 582 on the "four ells" or spaces . "Reshuth," territory, domain, allotment, one's area or court. See Baba Kamma 3:1 for the different terms in connection with Reshuth; see also T.B. Sabbath, 6a, and cf. Jubilees ii. 29 and 1. 8, Zadokite Documents xiii. 16. The first editions omit the words: "which is not his food, nor the food for his cattle." This is the keeping of the Sabbath, 6 Trafficking on the Sabbath was a cause of reproach on the part of Jeremiah (xvii. 20 ff.) and Nehemiah (xiii. 17 ff.). The rest of this sentence is wanting in the first editions. as it is said, "Wherefore the children of Israel shall keep the Sabbath" ( ibid. 16).
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"It 7 The Sabbath. is a sign between me and the children of Israel 8 The quotation is concluded here in the MS.; the first editions continue as in our version. for ever" ( ibid. 17). The Holy One, blessed be He, said: This (Sabbath) have I given to Israel 9 "It is a sign" is added here by Shocher Tob, Ps. 92, loc. cit. as a sign between Me || and them; for in the six days of creation I fashioned all the world, and on the Sabbath I rested, therefore have I given to Israel the six days of work, and on the Sabbath, a day 10 The first editions read: "and the seventh day (for) blessing," etc. (for) blessing and sanctification, 11 The first editions add: "and rest." Scripture speaks of God blessing and sanctifying the seventh day (Gen. 2:3), and resting on the Sabbath (Ex. 20:11), "Wherefore the Lord blessed the Sabbath day and hallowed it" ( ibid .). See supra, p. 137, note 4. for Me and for them; therefore it is said, "Between me and the children of Israel it is a sign for ever" ( ibid. ). 12 The first editions omit: "it is a sign for ever."
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The Holy One, blessed be He, created seven 1 The Sepher Jezirah iv. emphasizes the superior nature of the seventh kind of the various works of Creation; see also Lev. Rab. 29:11; Num. Rab. 3:8; Jalkut, Psalms (Ps. 139), § 888. firmaments, and He selected from them all 'Araboth 2 See T.B. Chagigah, 12b. ‘Araboth is the seventh heaven. See also Hekhaloth iv. and also Maimonides, Guide, i. 70, who quotes our text. The New Testament speaks of the "third heaven" (2 Cor. xii. 2). See the Apocalypse of Peter on this theme. On the seven heavens see Slavonic Enoch, pp. xxx ff. only for the place of the throne of glory of His kingdom, as it is said, "Cast up a highway for him that rideth on the 'Araboth, 3 R.V. has "deserts." The quotation ends here in our MS., the printed texts continue the same. with Jah, his name" (Ps. 68:4). The Holy One, blessed be He, created seven lands, 4 They are enumerated in Lev. Rab., loc. cit ., cf. Aboth de R. Nathan (a) xxxvii. p. 55b (n. 10); see also Midrash, Proverbs 8, where ten lands are mentioned. Israel passed through seven lands after leaving Egypt to enter the Holy Land. The lands are: Edom, Ammon, Moab, Midian, the land of the Amorites, Bashan, and the Holy Land, which is the seventh land. See also Siphrê, Deut. § 40, and infra, p. 167. and He chose from all of them the land of Israel only, as it is said, "A land… the eyes of the Lord thy God are always upon it, from the beginning of the year even unto the end of the year" (Deut. 11:12). 5 See also Mal. 3:12, and for the reading of the text see Kaphtor Va-Pherach x. The latter part of the quotation is wanting in the first editions. The first editions add the following: "The Holy One, blessed be He, created seven mountains, and he chose only Mount Sinai from all of them, as it is said, ‘Why look ye askance, ye high mountains, at the mountain which God hath desired for his abode ?'" (Ps. 68:16). Another verse says, "I said, I shall not see the Lord, even the Lord in the land of the living" (Isa. 38:11). 6 This quotation is missing in the printed texts of our book. The Holy One, blessed be He, created seven deserts, and of them all He chose the desert of Sinai 7 The first editions read "Kadesh." The order of the paragraphs here in the MS. does not agree with that of the printed editions. In Jalkut, Ps. 68 § 796, the wilderness of Sinai is the "chosen" one; this is another name of the wilderness of Kadesh. See T.B. Sabbath, 89a. only to give therein the Torah, as it is said, "The mountain which God hath desired for his abode" (Ps. 68:16).
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The Holy One, blessed be He, created seven seas, 8 See T.B. Baba Bathra, 74b, and Shocher Tob, Ps. 24:6, p. 103a, notes 23 and 24, which refer to the seven seas in Palestine. and of them all He chose the Sea of Kinnereth 1 i.e. the Lake or Sea of Gennesareth. only, and gave it as an inheritance to the tribe of Naphtali, 2 The pre-eminence of Naphtali was due to the fact that the east side of his territory touched the Sea of Gennesareth and the west side was on the Mediterranean. as it is said, "O Naphtali, satisfied with favour , 3 i.e. God's favour; see Shocher Tob, Ps. 68 p. 160b. and full with the blessing of the Lord: 4 The quotation ends here in our MS., in the first editions the verse is continued. possess thou the sea and the south" (Deut. 33:23). What is the "blessing of the Lord"? (It means) that He blessed him and gave him as an inheritance the sea and the south, as it is said, "Possess thou the sea and the south" ( ibid .). 5 This sentence is not in the printed editions.
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The Holy One, blessed be He, created seven æons, ∥ and of them all He chose the seventh æon 6 The æon was a period of 1000 years. On the Millennium see Slav. Enoch xxxii. 2–xxxiii. 2, where the eighth day is the day of rest. only; the six æons are for the going in and coming out (of God's creatures) for war and peace. The seventh æon is entirely Sabbath and rest in the life everlasting. 7 See supra, p. 126, note 10, and cf. Tanna de bê Elijahu Rab. ii, p. 6, and Jalkut, Ps. 139 § 888. Seven lamps were made for the sanctuary, and the lamp of Sabbath was illuminating opposite the other six (lamps), as it is said, "In front of the lamp-stand the seven lamps shall give light" (Num. 8:2). 8 This sentence is not in the printed editions. The Holy One, blessed be He, created seven days, and of them all He chose the seventh day only, as it is said, "And God blessed the seventh day, and hallowed it" (Gen. 2:3). 9 The printed editions add here: "The Holy One, blessed be He, created seven years, and of them all He chose the year of release only. The year of release is every seventh year." See Jalkut, Ps. 139 § 888, and Lev. Rab., loc. cit.
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Everyone 10 According to T.B. Sabbath, 118b, even idolaters will be forgiven; see infra, p. 146. The first editions read: "Everyone who keeps the Sabbath in this world, the Holy One, blessed be He, will forgive all his sins." who keeps the Sabbath, happy is he in this world and happy will he be in the world to come, 11 Cf. Jubilees ii. 2. 8: "Everyone who observes it and keeps Sabbath thereon from all his work will be holy and blessed throughout all days." as it is said, "Happy is the man that doeth this, and the son of man that holdeth fast by it: who keepeth the Sabbath from profaning it" (Isa. 56:2). Do not read "(He who keepeth the Sabbath) from profaning 1 Mechallelô (from profaning it). it ," but read "He who keepeth the Sabbath is pardoned " 2 Machul lô (it is forgiven him). This is a play on the word of the text of Isa. 56:2. See Tanna de bê Elijahu Rab. 26 p. 134. concerning all his transgression. 3 The printed texts read: "to teach (us) that all his transgressions are forgiven him." The section on the Sabbath in Jubilees ii. 17 ff. and 1. 6 ff. should be compared with the regulations as to the Sabbath in our book. There are some striking resemblances as well as considerable points of dissimilarity. Jubilees (ii. 23, 24) connects the Sabbath with Jacob. Our book refers this institution to Adam; see previous chapter, and Introduction.
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CHAPTER XVIII 1 In the printed text and MS. Gaster this is ch. xix. THE CREATION ON THE EVE OF THE SABBATH [21 A . i.] T EN things were created (on the eve of the Sabbath) in the twilight (namely): 2 The words in brackets are missing in the MS. but they occur in the first editions and in MS. Gaster. the mouth of the earth; 3 See Num. 16:32. For the subject-matter of this paragraph see Aboth 5:9, with the excellent observations of Taylor in his 2nd edition of Aboth, pp. 83 ff. Our text agrees to a large extent with this Mishnah, but differs from the version in T.B. Pesachim, 54a; Siphrê, Deut. § 355, Pal. Targum, Num. 22:28, Mekhilta, p. 51a, and supra, p. 14. Eight things enumerated in our context were said ( supra, p. 14, note 1) to have been created on the second day. This statement is wanting in our MS.; it was inserted for the first time in the second edition of P.R.E. For the ten things see Rabbinic Philosophy and Ethics, pp. 24 f. See also Lekach Tob, Gen. 2:3. p. 9a. the mouth of the well; 4 In T.B. Pesachim and Siphrê, loc. cit ., the "well" only is mentioned. The " mouth of the well" is mentioned in our text and in Aboth 5:9; this may refer to the well of Hagar or Jacob, or the reference might be to Num. 21:16. See infra, pp. 268, 323. the mouth of the ass; 5 See Num. 22:28. the rainbow; 6 See Gen. 9:13 and J.E. x. 312. the Manna; 7 See Ex. 16:15, and Pal. Targ. to Ex. 16:4, 15; and cf. J.E. viii. 293. The Oxford MS. and MS. Gaster and the first editions add: "the Rod." See infra, pp. 312 f., and cf. Ex. 4:17. the Shamir; 8 See 1 Kings 6:7 for the information that no tool was used in the Temple. How then were the stones cut? The legend says, "By the worm called Shamir"; see T.B. Gittin, 68a. On the Shamir see J.E. xi. 229 f. and T.J. Sotah 9:13, 24b, and T.B. Sotah 48b. For the references to the "Ten Marvels" created on the eve of the first Friday, see Siphrê, Deut., loc. cit. the shape of the alphabet; 9 See supra, p. 14, note 6. the writing 10 Interesting material on the Hebrew alphabet is contained in the Othijoth de R. ‘Akiba. and the tables (of the law); 11 On the "tables of the Law" in Rabbinical literature see J.E. xi. 662 ff. The "tables" are not mentioned supra, p. 14, note 1; see, however, p. 15. and the ram of Abraham. 1 See infra, pp. 228 ff. The Oxford MS. and MS. Gaster omit this. The next section in brackets is wanting in our MS.; it occurs in the Oxford MS. (O.A. 167), MS. Gaster, and in almost the same reading in the first editions. (Some sages say: the destroying spirits 2 See supra, p. 14, note 8; and see Gen. Rab. 7:4; and cf. J.E. iv. 514 ff. also, and the sepulchre of Moses, 3 See Deut. 34:6. and the ram of Isaac; and other sages say: the tongs also. 4 See Taylor, Aboth, p. 86, note 22, and Hoffmann, Mishnajoth, p. 352, note 37. )
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At the seventh hour (of the day 5 i.e. 1 o'clock p.m.; see Shocher Tob, Ps. 92:3, p. 202a. This contradicts the statement in Chapter XI.; see supra, p. 78. on Friday 6 "Of the day on Friday" is missing in our MS., but it occurs in the 2nd ed., and in the MS. Gaster. This was the day of his creation. The text is lit. "eve of the Sabbath." ), the first man entered the garden of Eden, and the ministering || angels were praising before him, 7 See supra, p. 89; and cf. Slav. Enoch xxxi., where Adam perceives "the angels singing the song of triumph." Cf. Koran, ed. Rodwell, 1911, p. 341. and dancing before him, and escorting him 8 So also in Jubilees iii. 9. into the garden of Eden; and at twilight at the eve of Sabbath, 9 Friday afternoon between sunset and night; see also Slav. Enoch xxxii. 2, which implies that the expulsion of Adam was followed by the Sabbath. See supra, p. 78. he was driven forth, and he went out. The ministering angels were crying aloud concerning him, saying to him: "Man 10 The Hebrew word is also "Adam." in glory tarrieth not overnight, 11 For he did not tarry overnight in his glory in Paradise; see T.B. Synhedrin 38b. when he is like the beasts that pass away" 12 i.e. when they were driven forth out of Paradise; see infra, p. 143. This Psalm (xlix.) is applied to Adam by our book and by many Midrashim, see Shocher Tob. Ps. 92:3, p. 202b. (Ps.xlix. 12).
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"Like a beast that passes away" is not written here, but "like the beasts that pass away," (so) were they both. 13 The point here is the change from the singular to the plural: "they were like"; see Gen. Rab. 21:7. They ( i.e. Adam and Eve) became like the beasts when they were expelled from Eden; they had to die like the beasts. Perhaps the meaning of the Midrash would be better understood by translating verse 12 of Ps. 49 thus: "Adam did not tarry overnight in glory, he was to be likened to the beasts; yea, they (Adam and Eve) were to be (thus) compared." The Sabbath day arrived and became an advocate 14 See Rabbinic Philosophy and Ethics , p. 74. Cf. infra , pp. 143 f. for the first man, and it spake before Him: Sovereign of all worlds! No murderer 1 Perhaps the text should read: "No man has been slain." In Shocher Tob, loc. cit ., the reading is: "No man has been punished." has been slain in the world during the six days of creation, and wilt Thou commence (to do this) with me? 2 On the Sabbath. Is this its sanctity, and is this its blessing? as it is said, "And God blessed the seventh day, and hallowed it" (Gen. 2:8). By the merit of the Sabbath day Adam was saved from the judgment of Gehinnom. 3 See T.B. Sabbath, 118a. No mourning is permitted on the Sabbath, for the dead are not in the power of Gehenna on that day. For parallel Christian legends see Wisdom, ed. Deane, p. 163. When Adam perceived the power of the Sabbath, he said: Not for nought did the Holy One, blessed be He, bless and hallow 4 By showing Divine love and mercy to Adam, the sanctity and the blessing of the Sabbath were realized by him. the Sabbath day. He began to observe (the Sabbath) 5 The first editions read: "to sing." and to utter a psalm for the Sabbath day, and he said: "A psalm, a song for the Sabbath day" (Ps. 92:1). 6 According to Shocher Tob, loc. cit ., Adam wished to sing hymns to the Sabbath day: but the latter declined the honour, and told Adam to join in singing praises to God. Rabbi Simeon 7 The first editions read: "Ishmael." said: The first man said this psalm, and it was forgotten throughout all the generations until Moses 8 See Gen. Rab. 22:13, and Kimchi, Preface to Commentary on Psalms. came and renewed it || according to his name, 9 The first editions omit: "according to his name." See T.B. Baba Bathra, 14b, for the Mosaic Psalms. "A psalm, a song for the Sabbath day" ( ibid. ), for the day which is entirely Sabbath and rest in the life of eternity. 10 This is missing in Shocher Tob, loc. cit ., and Jalkut, Ps. 92 § 843. It probably owes its place in our text to a marginal gloss by some scribe of our book, being based on the Mishnah Tamid (end). See Senior Sachs' remarks on this passage in Ha-Techiyah, i. p. 20 (notes).
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"It is good to confess 11 R.V. "to give thanks." to the Lord" ( ibid. ). The first man said: Let all the generations learn from me, 12 See infra, p. 147. The next clause occurs in our MS. and in the Oxford MS. only. that whosoever sings and utters psalms to the name of the Most High, and confesses his transgressions in the court of justice 13 The MS. uses here an abbreviation, בבר (Bbd). It does not occur in any of the printed texts. The Oxford MS. reads: "at the judgment." and abandons (them), will be delivered from the judgment of Gehinnom, 1 Cf. Prov. 28:13. See also Wisdom, x. 1, 2. as it is said, "It is good to confess to the Lord" ( ibid. ).
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"To declare thy loving-kindness in the morning " ( ibid. 2). Adam said: (This refers to) all who enter this world 2 The first editions read: "the world to come which is like unto the morning. ‘And thy faithfulness every night ' (Ps. 92:2) (refers) to all who come into this world, which is like unto the night ." which is like unto the night; 3 In Aboth de R. Nathan ( a ) i. p. 4a this is derived from Isa. 21:11: "Watchman, what of the night?" and to all who come into the world to come, which is like unto the morning. 4 Cf. the term "Dayspring" applied to the Christian Messiah; see Hellenism and Christianity, p. 119. Aboth de R. Nathan, loc. cit ., derives the lesson of our Haggadah from Lam. 3:23. They shall declare the faithfulness and love of the Holy One, blessed be He, which He has shown to me, 5 In this world by prolonging my life. (for He has) delivered me from the judgment of Gehinnom, as it is said, "To declare thy loving-kindness in the morning, and thy faithfulness every night" ( ibid. ).
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"Upon a ten-stringed instrument and upon the psaltery" ( ibid. 8). All testimonies reliable to Israel are (celebrated) with ten (males). The harp upon which David played had ten strings. 6 Luria thinks the reading should be "Nimin" and not "Nebalim"; see Targum, in loc ., and cf. infra, p. 229. The testimony for the dead is through ten (males). 7 To enable the benediction for the mourners to be recited, ten adult males are required to form a quorum, see T.B. Kethuboth, 8b, and Sopherim 10:8, xix. 12. See T.B. Megillah, 23b; Nachmanides, Torath Ha-Adam, pp. 49 ff., and Shocher Tob, loc. cit ., p. 203b, note 61, and Joreh Di‘ah, 361. On the Minyan (or ten adult males) see J.E. viii. 603, and Elbogen, Der Jüdische Gottesdienst in seiner geschichtlichen Entwicklung , p. 493. The testimony for the (public) benediction of (God's) Name is through ten (males). 8 This refers to the "Bar‘khu"; see Singer, pp. 37, 96. The testimony of the covenant of circumcision is through ten (males). 9 See Tur, Joreh Di‘ah, 265, quoting Zemach Gaon, who holds that if the rite can be performed in the presence of ten males it should be done, but it may be done even if ten be not present. See also Shocher Tob, Ps. 92:7, p. 203b. note 62; and Jalkut to Ps. 92 § 843. Our text is referred to by Maharil in his Laws on the rite of Circumcision; see also Piskê Rikanati, 593. The testimony for Chalizah 10 The ceremony of untying and taking off the shoe of a brother-in-law by the childless sister-in-law who has become a widow, see Deut. 25:5–11, and cf. T.B. Jebamoth, 101a, and Eben Ha-‘Eẓer, § 169, 13, and Shocher Tob, loc. cit ., p. 204a, note 64. is through ten (males), 11 The first editions add here: "The testimony for the benediction of marriage is through ten (males)." See T.B. Kethuboth, 8b, for the custom. as it is said, "And he 1 The MS. and the first editions read "Boaz," which is not in accordance with the Hebrew text. took ten men of the elders of the city" (Ruth 4:2). 2 Sec Shocher Tob, loc. cit ., for the entire passage; and cf. T.B. Kethuboth, 7a.
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The Holy One, blessed be He, said: I desire of Israel the meditation of their mouths like 3 The printed text reads "with," Luria suggests "like"; see Jalkut. Ps., loc. cit ., and Shocher Tob, in loc ., p. 204a. the psaltery and an instrument of ten strings, 4 The first editions read: "psaltery and harp." as it is said, "With 5 "With" ( עלי ) is probably to be explained according to the Midrash as though it meant "it is for Me"; i.e. My lot is to hear their psalms. the meditation of || the harp" (Ps. 92:3).
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"For thou, O Lord, hast made me glad through thy work" ( ibid. 4). Adam said: The Holy One, blessed be He, had made me glad and brought me into the garden of Eden, and showed me the place of the abode of the righteous in the garden of Eden, 6 Slav. Enoch viii. 1 ff.–ix. 1 describes the heavenly garden of Eden: "This place is prepared for the righteous." See Introduction. and He showed me the four kingdoms, 7 Luria adds in his text: "namely, Babylon, Media, Macedonia, and Syria." The last name should probably be Edom ( i.e. Rome). their rule and their destruction; 8 The first editions read: "ruling and destroying." The Shocher Tob ( in loc .), p. 204b, agreeing with our MS., reads: "And He led me into the garden of Eden and showed me the place of the abode of the righteous, and He showed me the four kingdoms." The printed editions omit the passage referring to the abode of the righteous. and He showed me David, 9 i.e. the Messiah. the son of Jesse, and his dominion in the future that is to come. 10 The Messianic kingdom. This is to be followed by the "Future World." The two periods, in contradistinction to the present age, are often spoken of as "the future that is to come." I took from my years seventy years 11 This Haggadic fancy, which occurs in Jubilees iv. 30, was known to Justin Martyr, Dial. c. Tryph. lxxxi.: "For according to the days of the tree of life… we believe a thousand years to be figuratively expressed. For as it was said to Adam, ‘In the day that he should eat of the tree, he should surely die' (Gen. 2:17), so we know he did not live a thousand years. We believe also this expression, ‘The day of the Lord is a thousand years' (Ps. 90:4; 2 Pet. iii. 8) relates to this." See also Epistle of Barnabas xv. The origin of the legend is to be traced to the verse quoted (Ps. 61:6) and the psalmist's interpretation of man's life which is said to consist of seventy years; see Ps. 90:10; see also Gen. Rab. 19:8, and Num. Rab. 14:12. and added them to his days, 12 i.e. David's life, which lasted seventy years. as it is said, "Thou wilt add days to the days of the king; 1 In the MS. the quotation ends here; the first editions continue the verse. his years shall be as many generations" ( ibid. lxi. 6). The Holy One, blessed be He, said to him: Thou wilt add days to the days of (the king Messiah); I also will add to his years in the future which is to come, as though they were many generations, as it is said, "His years shall be as many generations" ( ibid. ). 2 This entire sentence is missing in the printed texts. I have given to God praise, and song (lauding) His works, as it is said, "I will sing of the works of thy hands" ( ibid. xcii. 4).
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"How great are thy works, O Lord!" ( ibid. 5). Adam began to glorify and to praise the Name of the Most High, as it is said, "How great are thy works, O Lord!" ( ibid. ) but Thy thoughts are very deep, 3 The first editions read: "to the depth of Thy thoughts (is similar to) the deep (which is) exceedingly deep." like the great deep 4 The deep (Tehom) was held to be unsearchable. See Job 38:16: "Hast thou walked in the recesses of the deep?" Cf. T.B. Pesachim, 54b. exceedingly (deep), as it is said, "Thy thoughts are very deep" ( ibid. ). "A brutish man knoweth not" ( ibid. 6). Every man of Israel 5 The first editions read here: "A man who is brutish among Israel." who is brutish (in knowledge) and has not learnt understanding, let the wise men of Israel teach him the ways of the Torah, 6 The first editions read: "teach him understanding." as it is said, "Consider, ye brutish among the people" ( ibid. xciv. 8). 7 This is Israel; see Jalkut, Ps. § 843. But a man who is an expert among the nations of the world 8 The first edition reads: "Expert in faith." The Venice edition has the same reading as our MS. Paul held the wisdom of the world to be foolishness before God; see 1 Cor. iii. 19. is still foolish. Why? For he knoweth not the words of the Torah, as it is said, "Neither doth a fool || understand this " 9 "This" ( ẓôth ) is interpreted to mean the Torah; see T.B. ‘Abodah Ẓarah, 2b. ( ibid. xcii. 6).
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"When the wicked spring up as the grass" ( ibid. 7). True 10 The first editions read: "At the time when Thou seest." (it is) that Thou, O Lord, beholdest the wicked, that they are as numerous 11 The 1st ed. reads: "who are seen." as the grass to cover the face of all the earth, 12 Cf. Isa. 27:6. and all the worshippers of idols flourish, 13 The 1st ed. omits from this word till "And he did not say Hallelujah." (Thou knowest) that they and their works are an evil iniquity 1 The reading of Shocher ᵬob ( in loc .) is: "an iniquity hidden." for the days of the Messiah. 2 The Venice edition adds: "And the wicked, who are as numerous as grass." The Holy One, blessed be He, has only multiplied them in order to destroy them from this world 3 In the days of the Messiah. According to the Christian doctrine of election, very many of the sons of men will be doomed to enter Hell and to remain there for all eternity. See Matt. vii. 13, xxiii. 33, and Mark ix. 48. and from the world to come, as it is said, "To have them destroyed for ever and ever. And thou, O Lord, art on high for evermore" ( ibid. 7, 8). David saw that the wicked increased like grass, (so as) to cover the face of all the earth, and that all the worshippers of idols flourished, and that they and their works were iniquity, and he did not say "Hallelujah" ("praise ye the Lord") until he perceived that in the future they would be destroyed from 4 The printed texts omit from "from this world" to "Hallelujah." this world and from the world to come; and he said "Hallelujah," as it is said, "Sinners shall be consumed out of the earth, 5 The printed texts omit the rest of the verse. and the wicked shall be no more. Bless the Lord, O my soul. Praise ye the Lord " ( ibid. civ. 35). 6 See T.B. Berakhoth, 10a. Note the interpretation given by Beruria, the wife of Rabbi Meir: "Let sins be consumed out of the earth, and then there will be no more wicked people." The first edition omits the next sentence in our text. The Venice edition reads: "Then the Holy One, blessed be He, (will be) King, exalted." (Then will He be) King exalted 7 MS. reads "Marom," exalted; the Venice edition reads "Masor," which is an error. See Jalkut on Ps. 92:8, § 843. in the heights and in the depths, as it is said, "And thou, O Lord, art on high for evermore" ( ibid. xcii. 8).
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"For, lo, thine enemies, O Lord" ( ibid. 9); Israel said: Sovereign of all worlds! Thou hast placed all our enemies over us 8 In Egypt and Babylon. (to afflict us with) a heavy yoke on our backs, but we know that they are doomed to destruction, as it is said, "O Lord, for, lo, thine enemies shall perish" 9 See infra, p. 383. ( ibid. ). And all || idolaters, for they and their works are iniquity, shall be scattered like chaff 10 Cf. Dan. 2:35. before the wind. 11 The first editions add: "As it is said, ‘All the workers of iniquity shall be scattered'" (Ps. 92:9).
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"But my horn hast thou exalted like that of the reêm" 1 Or "wild-ox." On the reêm see Delitzsch, Babel and Bible (E.T.), p. 164, where the reêm is shown in a beautiful illustration. ( ibid. 10). Just as the horns of the reêm 2 Lit. "this reêm." are taller than those of all beasts and animals, 3 See Shocher Tob, p. 204a. The Venice edition reads: "of all animals." This is wanting in the 1st ed. and it gores to its right and to its left, likewise (is it with) Menachem, son of 'Ammiel, son of Joseph, 4 "Son of Joseph" probably means "of the tribe of Joseph." The reference to the reêm is suggested by the Blessing of the tribe in Deut. 33:17. According to the Ẓohar (Num. p. 173b), Messiah ben David is Menachem; this is also the view of the Book of Zerubbabel (ed. Jellinek, B.H.M. i. 59). Cf. Abkath Rochel ii.; T.B. Synhedrin, 98b; J.E. viii. 511 f.; and R.É.J. lxviii. pp. 135. 150. ‘Ammiel appears to be another form of "Emanuel." his horns are taller than those of all kings, 5 The Venice edition reads: "all animals." The 1st ed. omits the name of "Menachem, son of ‘Ammiel, son of Joseph," and reads instead: "the son of David." and he will gore in the future towards the four corners of the heavens, and concerning him Moses said this verse, "His firstling bullock, majesty is his, and his horns are the horns of the reêm: with them he shall gore 6 The MS. ends quotation here, adding "etc." The printed texts conclude the quotation with "reêm." the peoples all of them, even the ends of the earth" (Deut. 33:17). All 7 This paragraph occurs in the first editions, but in the Venice edition it is inserted after the following passage, which is wanting in our MS. and in the 1st ed.: "With him are the ten thousands of Ephraim, and the thousands of Manasseh, as it is said, ‘And they are the ten thousands of Ephraim, and they are the thousands of Manasseh'" (Deut. 33:17). the kings will rise up against him to slay him, as it is said, "The kings of the earth set themselves, and the rulers (take counsel together)" (Ps. 2:2). And Israel who (will be) in the Land (of Palestine) (will experience) great trouble, 8 See Pesikta Ẓutarta, Balak, p. 129b. but in their troubles they (will be) like a green olive, 9 The MS. adds: "I am afflicted"; it is missing in the printed texts. as it is said, "I am anointed with fresh oil" ( ibid. xcii. 10). 10 See Shocher Tob, in loc. The Midrash interprets "I am anointed" as though it were connected with the root "Balah," "to afflict," cf. 1 Chron. 17:9, and not from "Balal." In the time of trouble Israel trusts in God and shall be like a green olive tree full of sap; cf. Ps. 52:8; T.B. Berakhoth, 35a, and Jalkut, Ps. § 845. Perhaps our text should be rendered: "But their trouble, being like a green olive tree, made one distressed"; or: "But (in) their trouble am I anointed as with (the oil of) a green olive tree."
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"Mine eyes have looked on mine enemies" ( ibid. 11). The Israelites in the Land (of Israel 1 After the great trouble and misfortunes endured by Israel the Messianic redemption will take place, and the enemies will be finally judged. See Jalkut, loc. cit. ) behold the downfall of their enemies, as it is said, "Mine eyes have looked on mine enemies" ( ibid. ). And 2 This paragraph does not occur in the printed editions. such who in the future will come against them (Israel), their ears shall hear of their destruction, as it is said, "Mine ears have heard concerning the evil-doers that rise up against me" ( ibid. ).
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"The righteous shall flourish like the palm tree" ( ibid. 12). Just as this palm tree is beautiful in all its appearance, 3 On the palm tree see Shocher Tob, Ps. 92:11, with notes 87 ff. and all its fruits are sweet and good, 4 See T.B. Kethuboth, 10b. The palm branch forms a striking element in the public entry into Jerusalem by the Founder of Christianity; see John xii. 13. likewise the son of David 5 This is the Messiah. is beautiful in his appearance 6 See Ps. 21:5; and cf. Shocher Tob on Ps. 92:11. and in his glory, and all his deeds || are good and sweet before the Holy One, blessed be He, as it is said, "The righteous shall flourish like the palm tree: he shall grow like a cedar in Lebanon" ( ibid. ). Just as this cedar has very many roots beneath the earth, and even if the four winds 7 i.e. the winds from all four quarters of the world. Cf. Matt. vii. 24, 25, and Wisdom, iv. 4. of the world came 8 The first editions add: "to blow." against it, they could not move it from its place, 9 The 1st ed. agrees here with our MS. The Venice edition adds: "Likewise (will it be) with the son of David, whose might and deeds are manifold before the Holy One, blessed be He. Even if all the nations come against him they will not move him from his place." as it is said, "He shall grow like a cedar in Lebanon. They that are planted in the house of the Lord" ( ibid. 12, 13). In the future when the Holy One, blessed be He, will gather Israel from the four corners of the world, 10 So Isaiah (11:12) prophesies. just like this gardener who transplants 11 To improve them. his fir trees from one garden-bed to another garden-bed, likewise in the future will the Holy One, blessed be He, gather them 1 "An unclean land" is expressed by "outside the Land" (of Palestine) in the Amsterdam ed. Any land outside the "Holy" Land is held to be unclean in the sense that the Biblical Laws of purity are not observed therein, such laws being only intended for Palestine; see Lev. 18:25. from an impure land and (plant them) in a pure land, 2 See supra, p. 84. Just as Jews consider the soil of Palestine to be "terra sancta," so the English Church has a preference for the water of the river Jordan in administering the rite of baptism; this, at least, was the case at the baptism of the late King Edward VII . as it is said, "They that are planted in the house of the Lord" ( ibid. ). Like this grass, they shall blossom and sprout forth in the Temple, as it is said, "In the courts of our God they shall flourish" ( ibid. ).
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"They shall still bring forth fruit in old age" ( ibid. 14). Just as this 3 Luria omits the word "this." old age is glory and honour to old men, 4 See Prov. 20:29. so shall they be in glory and honour 5 Cf. Jalkut, loc. cit. before the Holy One, blessed be He, as it is said, "They shall be full of sap and green" 6 The next words until "To declare" are missing in the first editions. ( ibid. ). These are the mighty heroes by reason of their good deeds, as it is said, "They shall be full of sap and green, to declare that the Lord is upright" ( ibid. 14, 15). Why all these (statements)? 7 As to the prosperity of the wicked. The Venice edition reads: "To declare, to praise," etc. To declare, and to proclaim clearly the works of the Holy One, blessed be He, for He is righteous and upright, and that there is no unrighteousness (in Him), as it is said, 8 The first editions add: "He is my rock." "And there is no unrighteousness in him" ( ibid. 15). 9 On God's justice see Siphrê, Deut. § 307.
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CHAPTER XX ADAM'S PENITENCE [24 A . i.] "So he drove out the man" (Gen. 3:24). Driving out ( i.e .) and he went forth outside the garden of Eden (and he abode) 1 The MS. does not read: "and he abode." This is the reading of the first editions. Jalkut, Gen. § 34 (end), adds: "outside the garden of Eden." The new abode of Adam was near the garden of Eden. The Midrash appears to understand, Gen. 3:24, thus: "So he drove out the man and he dwelt at the east of the garden of Eden." This Haggadic interpretation already appears in the LXX. on Mount Moriah, for the gate of the garden of Eden is nigh unto Mount Moriah. 2 See T.B. ‘Erubin, 19a. Beth-Shan is described as the door to Palestine; see J.Q.R. v. p. 148, where Origen's Midrash about the garden of Eden being the centre of the world is quoted. As to where the garden of Eden was believed to be, see Delitzsch, Wo lag das Paradies, pp. 45 ff. Thence He took him and thither He made him return to the place whence he was taken, as it is said, "To till the ground from whence he was taken" ( ibid. 23). 3 Instead of this quotation the first editions cite Gen. 2:15: "And the Lord God took the man," and then they add: "From what place did He take him? From the place of the Temple, as it is said: ‘To till the ground from whence he was taken'" (Gen. 3:23).
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Rabbi Jehudah said: The Holy One, blessed be He, kept the Sabbath 4 "In the heavens" is also added by Shocher Tob, p. 203a, but it is wanting in the first editions of our book; see supra, pp. 125 f. The idea of Sabbath being observed in heaven occurs in Jubilees ii. 18; see previous chapter in our book, p. 138. first in the heavenly regions, and Adam kept the || Sabbath first in the lower regions. The Sabbath day protected him from all evil, and comforted 5 See supra, pp. 125 f. him on account of all the doubts of his heart, as it is said, "In the multitude of my doubts within me, thy comforts delight my soul" (Ps. 94:19).
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Rabbi Joshua ben Korchah said: From the tree under which they hid themselves, 1 See the Book of Adam and Eve (ed. Malan) 1. xxxvi. they took leaves and sewed (them), as it is said, "And they sewed fig leaves together, 2 The MSS. and the first editions conclude the quotation here. and made themselves aprons" (Gen. 3:7). Rabbi Eliezer said: From the skin 3 So also according to Pal. Targ. Gen. 3:21; and cf. supra, p. 99. which the serpent sloughed off, the Holy One, blessed be He, took 4 The first editions omit "took." and made coats of glory 5 In the Torah scroll of Rabbi Meir the reading was "coats of light"; see Gen. Rab. 20:12 and Epstein in Monatsschrift, 1884, pp. 343 ff. Cf. supra, p. 98, for the skin of nail, as the covering of glory of the first man. for Adam and his wife, as it is said, "And the Lord God made for Adam and for his wife coats of skin, and clothed them" ( ibid. 21).
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At twilight on Saturday 6 Luria holds that this section is out of place. It should be inserted in the previous chapter at the point where the Blessing of the Sabbath occurs. See T.J. Berakhoth 8:6, 12b, on the day of 36 hours, during which the light of the first Sabbath lasted; and cf. Shocher Tob, p. 202b. (evening), Adam was 7 The first editions read: "sitting and meditating." meditating in his heart and saying: 8 The first editions read: "Woe is me, perhaps the serpent which deceived me on the eve of the Sabbath will come and bruise me in the heel." Perhaps the serpent, which deceived me, will come in the evening, 9 Oxford MS. (e. 76) reads: "deceived me on the eve (before) the termination of the Sabbath" will come. and he will bruise me in the heel. A pillar of fire was sent to him to give illumination about him and to guard him from all evil. 10 See Book of Adam and Eve (ed. Malan) 1. xxix., and T.B. ‘Abodah Ẓarah, 8a. Adam saw the pillar of fire and rejoiced in his heart, 11 The first editions add: "and he said: Now I know that the Omnipresent is with me." and he put forth his hands 12 Oxford MS. (e. 16) reads: "hand." to the light of the fire, and said: Blessed art Thou, O Lord our God, King of the universe, who creates the flames of fire. 13 See Singer, p. 216; and see T.B. Berakhoth, 52b; T.B. Pesachim, 53b; T.J. Berakhoth 8:7, 12c; Gen. Rab. 12:6; and cf. Shocher Tob, p. 203a. And when he removed his hands 1 Oxford MS. (e. 16) reads: "hand." from the light of the fire, 2 Oxford MS. (e. 16) and the first editions read: "from the fire"; has our MS. an incorrect reading here? he said: Now I know that the holy day has been separated from the work day here below (on earth), for fire may not be kindled on the Sabbath day; and in that hour he said: Blessed art Thou, O Lord our God, King of the universe, who divides || the holy from the profane, 3 See supra, pp. 126, 138; and cf. Sepher Ha-Manhig, Hilkhoth Shabbath, § 67. The next words are not in the first editions. the light from the darkness.
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Rabbi Mana said: How must 4 Lit. "is he obliged." Siddur Rab ‘Amram, 59b, reads: "How is a man obliged (to perform Habdalah) with the cup of wine? He brings his hand near to the light of the fire." See also Ravia, ed. Aptowitzer, p. 131, and Or Ẓaru‘a, ii. 24d, § 93. Both hands are to be stretched forth to the light according to our author and the authorities quoted (see Sha‘arê Teshubah, § 102, and Shibbolê Ha-Leket (52b), § 130). See Siddur R. ‘Amram, 59a, for the expression to "look at the palms"; cf. Ha-Manhig, § 65, p. 34a. This was the custom of R. Natronai. The Mishnah Berakhoth 8:6 deals with the necessity of enjoying the light in order to say the blessing over same; see T.B. Berakhoth, 53b. According to our book the custom of looking at the nails is only to be observed when there is no wine. The Pirkê de R. Eliezer seems to have the same custom here and in reference to rinsing the cup mentioned infra, p. 146, note 7, as obtained in Sura, and these customs were known to R. Natronai. a man say the Habdalah blessing? (He does this) over the cup of wine, with the light of fire, 5 The light will enable him to see the wine in the cup, and then he need not look at his nails, nor put forth his hands to the light; for he has already derived some benefit from the light. If he have no wine, he looks at his nails. On the customs of the Habdalah see T.B. Berakhoth, 33b and 52b, and T.B. Sabbath, 150b, and J.E. vi. pp. 118 ff. and he says: Blessed art Thou, O Lord our God, King of the universe, who creates the various flames of fire; and when he removes his hand from the fire (flame) he says: Blessed art Thou, O Lord, who divides the holy from the profane.
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If he have no wine he puts forth his hands 6 This is according to the reading in our MS. The plural occurs also in Oxford MS. (e. 76) and the second edition. towards the light of the lamp and looks at his nails, 7 See Sepher Ha-Orah, i. pp. 57 f., notes 13 and 14, and Machẓor Vitry, 117 f. which are whiter than his body, and he says: Blessed art Thou, O Lord our God, King of the universe, who creates various flames of fire; and when he has removed his hands 8 The 2nd ed. reads: "hand." This section is wanting in the 1st ed. from the fire, he says: Blessed art Thou, O Lord, who divides the holy from the profane.
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If he be on a journey, 1 The first editions read: "If he have no fire." he puts forth his hand 2 Oxford MS. (e. 76) reads: "hands." to the light of the stars, which are also fire, 3 The first editions add: "and he looks at his nails which are whiter than his body." and says: Blessed art Thou, O Lord our God, King of the universe, who creates the various flames of fire. If the heavens be darkened, 4 Oxford MS. (e. 76) reads: "darkened with clouds." he lifts up a stone outside, 5 Oxford MS. (e. 76) and the first editions read: "from the earth," and he obtains a spark by striking the two stones together. and says: 6 See Friedländer, The Jewish Religion, pp. 254, 340, and 343, for the rules of the rite. The 1st ed. reads: "and he performs the Habdalah." This is also the reading of the Venice edition, which adds: "and he says: Blessed (is He) who separates the holy from the profane." Blessed art Thou, O Lord our God, who creates the various flames of fire. 7 The ritual here set forth is not on all fours with the rules prescribed by the Shulchan ‘Arukh. Spices are not mentioned at all. We should not say the benediction over the light when the light of the stars is the only light available; see T.B. Berakhoth, 52b, and Tur, Orach Chayyim, 296 and 297. The following section occurs in the MS. Gaster and in the 2nd ed.: "Rabbi Eliezer said: After a man has drunk the (contents) of the cup of Habdalah, it is a religious privilege and duty to put a little water in the cup (of wine used at the Habdalah), and to drink in order to show that the precepts are beloved, and what remains of the water in the cup should be put over his eyes. Why? Because the Wise Men have said: The (observance of the) ‘remnants' left over in connection with a religious act keeps back punishments."
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Rabbi Zadok said: Whosoever does not make Habdalah 8 The Oxford MS. (e. 76) and the first editions add: "over wine." at the termination of Sabbaths, or does not listen to those who perform the ceremony of Habdalah, will never see a sign 9 See supra, p. 138. On the Habdalah see Elbogen, op. cit. pp. 120, 532. of blessing. 10 See T.B. ‘Erubin, 65a, T.B. Shebu'oth, 18b, and Jalkut, Gen. § 34, and cf. Siddur Rab ‘Amram, § 40, p. 60a, b. A variant reading is to be found in Tur, Orach Chayyim, 299 Everyone who makes Habdalah at the termination of Sabbaths, or whosoever hears those who perform the Habdalah, the Holy One, blessed be He, calls him holy to be His holy treasure, and delivers him from the affliction of the peoples, as it is said, "And ye shall be holy unto me: for I the Lord am holy" (Lev. 20:26). 1 In the first editions the latter part of this paragraph reads: "Everyone who listens to those who perform the Habdalah or whosoever makes the Habdalah over the wine, the Holy One, blessed be He, acquires him as a treasure, as it is said: ‘I have separated you from the peoples, that ye should be mine'" (Lev. 20:26). The Venice edition adds: "And ye shall be a peculiar treasure unto me" (Ex. 19:5). This last reading agrees with Oxford MS. (e. 76), which omits the quotation from Lev. (20:26). ||
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On the first day of the week 2 Sunday. On the incident see Israel Lévi's article in R.É.J. xviii. pp. 86 ff., where it is suggested that our author has used the Arabic, Ethiopic, or the Latin version of the Book of Adam and Eve xxxii.–xxxiv. he 3 The first editions read: "Adam." See Introduction, p. xlvii. went into the waters of the upper Gihon 4 i.e. the pool of Siloam; cf. 2 Chron. 32:30. See Coptic Apocrypha, p. 245, and cf. Ginzberg, Die Haggada, etc ., p. 52. until the waters reached up to his neck, and he fasted seven weeks of days, 5 i.e. forty-nine days. According to T.B. ‘Erubin, 18b, Adam fasted 130 years; see also Ẓohar, Gen. 55a, and T.B. ‘ Abodah Ẓarah, 8a. until his body became like a species of seaweed. 6 The first editions read: "like a sieve." Our MS. agrees here with the Oxford MS. (e. 76); see Jalkut, Gen., loc. cit. Adam said before the Holy One, blessed be He: Sovereign of all worlds ! Remove, I pray Thee, my sins from me and accept my repentance, and all the generations will learn that repentance is a reality. 7 The first editions add: "and that Thou dost accept the repentance of the penitent." What did the Holy One, blessed be He, do? He put forth His right hand, 8 This expression is peculiar to our book; it occurs several times, cf. the legend in the Book of Adam and Eve, in A. and P. ii. p. 135. and accepted his repentance, 9 On Adam's repentance see Tertullian, Against Marcion, ii. 25. and took away from him his sin, as it is said, "I acknowledge my sin unto thee, and mine iniquity have I not hid: 10 The quotation ends here in the MSS. and in the first editions. I said, I will confess my transgressions unto the Lord; and thou forgavest the iniquity of my sin. Selah" (Ps. 32:5). Selah 11 The last word of the previous verse is Selah, and the verse quoted concludes with Selah. The word is used in the sense of "so be it," or perhaps it suggests "pardon" ( Selach ). in this world and Selah in the world to come. Adam returned 12 The Oxford MSS. and the printed texts read: "sat." and meditated in his heart, and said: I know that death will remove me 1 The first editions read: "he said: For I have said, ‘thou wilt bring me to death and to the house,' etc." The text of Job 30:23 reads: "For I know thou wilt bring," etc. The Oxford MS. (e. 76) reads: "I know that thou wilt bring me to death," etc. (to) "the house appointed for all living" (Job 30:28). Adam said: Whilst I am yet alive 2 The first editions read: "yet in the world." I will 3 See the Book of Adam and Eve (ed. Malan) 11. ix. for the death and burial of Adam. build for myself a mausoleum to rest therein. 4 The first editions add here: "beyond Mount Moriah." He planned 5 The first editions read: "He dug out": so also in Oxford MSS. and built for himself a mausoleum to rest therein beyond 6 Luria reads: "he went beyond Mount Moriah and dug," etc.; see Ẓohar, Gen. 57b, and infra, p. 275. Mount Moriah. Adam said: If in the case of the tables (of stone), just because in the future they will be written by the finger (of God), the waters of the Jordan are destined to flee before them; 7 In the days of Joshua. how much more so will this be the case with my body which His two hands 8 See supra, pp. 76 f.; and cf. T.B. Kethuboth, 5a, and Aboth de R. Nathan ( a ) i. p. 4b. This legend was known to the Church Fathers; see Theophilus, To Autolycus, ii. 18. kneaded, and because He breathed into my nostrils the breath of the spirit of His mouth? After my death they will come and take my bones, and they will make them into an image for idolatry; 9 Here Adam seems to exercise prophetic powers. This agrees with the legend in the Recognitions of Clement, i. 47. Is our author attacking the worship of relics? but verily I will put || my coffin deep down beneath the cave and within the cave. 10 Owing to the power inherent in his divinely shaped and fashioned body, the waters of the Flood would have no power to destroy his remains; see T.B. Baba Bathra, 58a, Gen. Rab. 28:3. The Book of Jashar iii. 14 refers to the burial of Adam in the "cave." In the Book of Jubilees viii. 19 the Garden of Eden is facing Mount Zion, i.e. Mount Moriah. The three things, according to Jubilees vii. 20, which brought the Flood were, "fornication, uncleanness, and all iniquity." Cf. T.B. Synhedrin, 74a, for the three cardinal sins, idolatry, immorality, and murder. For a parallel text with slight variations see Midrash Haggadol, c. 122. Therefore it is called the Cave of Machpelah, which is a double cave. 11 See T.B. ‘Erubin, 53a, and Jalkut, Gen., loc. cit. The legend of the double cave was known to Jerome; see Rahmer, op. cit. p. 36. There Adam was put and his help-meet, 12 On the order of the burials see T.J. Ta'anith iv. 2, 68a; Ẓohar, Num. 164a. Abraham and his help-meet, Isaac and his help-meet, Jacob and his help-meet. Therefore it is called "the city of four" (Kirjath Arba'); for four pairs (were buried there), 1 These words in brackets occur in the Oxford MS. (e. 76). Hippolytus ( A.N.C.L . vi. p. 491) mentions eight people buried in the cave. This is another form of the legend of the "four pairs" mentioned in our text. and concerning them the verse says, "He entereth into peace; they rest in their beds, 2 In the MS. and the Midrash Haggadol, loc. cit ., the quotation ends here; in the first editions it is continued. each one that walketh in his up-rightness" (Isa. 57:2). 3 See T.B. Kethuboth, 104a. In the first editions instead of helpmeet the names are given, namely, Eve, Sarah, Rebecca, and Leah.
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CHAPTER XXI CAIN AND ABEL [25 A . i.] "B UT 1 The first editions begin the chapter with the expression: "It is written." Our MS. agrees with the Oxford MSS. here. of the fruit of the tree which is in the midst of the garden" (Gen. 3:3). It was taught in a Baraitha, 2 "A tannaite tradition not incorporated in the Mishnah," see J.E. ii. 513. The use of the term חני (it was taught in a Baraitha) in connection with a statement by Rabbi Ẓe‘era (4th cent, C.E. ) is incongruous. Rabbi Ẓe'era said: "Of the fruit of the tree"—here "tree" only means man, who is compared to the tree, as it is said, "For man is the tree of the field" (Deut. 20:19). "Which is in the midst of the garden"—"in the midst of the garden" is here merely an euphemism. 3 The first editions read here: "Just as ‘ in the middle of the body' (has its implication, likewise), ‘in the midst of the garden' refers to that which is in the middle of the woman, because ‘ garden' means woman," etc. "Which is in the midst of the garden"—for "garden" means here merely woman, who is compared to a garden, as it is said, "A garden shut up is my sister, a bride" (Cant. 4:12). Just as with this garden whatever is sown therein, it produces and brings forth, so (with) this woman, what seed she receives, she conceives and bears 4 The first editions read "from her husband." This allegorical interpretation of the Paradise narrative is exceptionally bold. The Ẓohar, Gen. 35b, offers a parallel, having used our book as its original; see also Nachmanides, Torath Ha-Adam, 102b. The texts (Isa. 61:3, lx. 21, and xvii. 11) quoted by the Ẓohar in loc. cit. afford the scriptural basis for the interpretation in question. through sexual intercourse.
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(Sammael) riding on the serpent came to her, and she conceived; 5 The first editions add "Cain." See Jalkut, Gen. § 29 and § 35, and Ẓohar, loc. cit ., for the reading: "Satan riding on the serpent." See Pal. Targ. Gen. 4 I, which has used our author. This Haggadah occurs also in the Church Father Ephraim (in Gen. vol. i. p. 35); he says that the serpent was made to crawl on its belly "for having increased the pangs of child-bearing, through the seduction of Eve"; see also Slavonic Enoch xxxi. 6. The legend was most probably known to Paul, who refers to the "serpent" as having "beguiled Eve in his craftiness"; see 2 Cor. xi. 2, 3, and cf. 1 Tim. ii. 14, 15; and Protevangelium of James, 13 ( A.N.C.L . xvi. p. 8), and cf. 4 Macc. xviii. 8. afterwards Adam came to her, and she conceived Abel, 1 This agrees with Luria's emendation, based on the Jalkut, Gen. § 35, and Ẓohar, loc. cit. ; see supra , p. 78. as it is said, "And Adam knew Eve his wife" (Gen. 4:1). What is the meaning of "knew"? (He knew) that she had conceived. 2 Some of the Haggadic details of this chapter appear in Josephus, Ant. i. 1. 4. For the reading of the text here see Jalkut, loc. cit. And she saw his 3 Cain's. The Pal. Targum, Gen. 4:1, reads: "And Adam knew Eve his wife, who was pregnant by the angel Sammael, and she conceived and bare Cain; and he was like the heavenly beings, and not like the earthly beings, and she said, I have acquired a man, the angel of the Lord." Cf. infra, pp. 158 f., and see Ẓohar, in loc ., and Jalkut, Gen. § 35. See also Vita Adæ et Evæ xxi. 3, in A. and P. ii. p. 138. likeness that it was not of the earthly beings, but of the heavenly beings, and she prophesied 4 The Jalkut, loc. cit ., reads: "she understood." || and said: "I have gotten a man with the Lord" ( ibid. ). 5 The Oxford MS. (e. 76) and the first editions insert here the following: "Rabbi Ishmael said: From Seth arose and were descended all the generations of the righteous, and from Cain arose and were descended all the generations of the wicked, who rebelled and sinned against Heaven, and said. We do not need the drops of Thy rains, as it is said, ‘Yet they said unto God, Depart from us'" (Job 21:14).
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Rabbi Miasha 1 Oxford MS. (e. 76) reads "Meir" (2nd cent. C.E. ). Miasha lived in the 4th cent. C.E. said: Cain was born, and his wife, 2 "His wife" does not occur in the first editions. his twin-sister, 3 According to the Book of Adam and Eve (ed. Malan) 1. lxxiv., Luluwa was the twin-sister of Cain; see Schatzhöhle, p. 34, and also the Book of Jashar i. 12. Other references are given by Ginzberg, op. cit. pp. 60 f. with him. 4 The Oxford MS. (e. 76) and the printed editions add: "Abel was born, and with him his twin-sister." Her name was Aklima (Book of Adam and Eve (ed. Malan) 1. lxxv). The first edition differs slightly in the order of the words here. Rabbi Simeon 5 According to the first editions the name is "Ishmael," who lived c. 90–135 C.E. , and was a contemporary of R. ‘Akiba, the teacher of R. Meir. R. Simeon (? son of Jochai) was also a disciple of R. ‘Akiba. said to him: Has it not already been said, "And if a man shall take his sister, his father's daughter, or his mother's daughter, and see her nakedness, and she see his nakedness; it is a shameful thing"? 6 חסר , love, permissible or shameful; see Jalkut, Ps. 89 § 839. Our MS. does not give the last few words of the quotation. In the first editions the quotation ends with the words: "his father's daughter." In the Oxford MS. (e. 76) the quotation ends with the words: "mother's daughter." (Lev. 20:17). From these words know that there were no other women whom they could marry, and these were permitted to them, as it is said, "For I have said, The world shall be built up by love" 7 The R.V. renders the passage: "Mercy shall be built up for ever." (Ps. 89:2). With love was the world built up before the Torah had been given. 8 R. Ishmael seems to imply that, prior to the giving of the Law (Torah), the world's law was based on the impulses of nature and therefore immoral. See the Book of Adam and Eve (ed. Malan) 11. vii., as to the marriage of Adam's son Seth. Epiphanius, op. cit. xxxix. 5, refers to this subject. Rabbi Joseph 9 The Oxford MS. (e. 76) agrees with our MS., but the first editions read "José"—R. José bar Chalaphta was a pupil of R. ‘Akiba. said: Cain and Abel were twins, 10 See T.B. Synhedrin, 38b; Aboth d. R. Nathan ( a ) 1 Gen. Rab. 22:2. According to the Book of Jashar, loc. cit ., "Eve bore two sons and three daughters." According to this book the union of Adam and Eve was consummated after the expulsion from Paradise; see also Jalkut, Gen. § 15 and § 35, and T.B. Jebamoth, 62a. Josephus says: "Adam and Eve had two sons… they had also daughters" ( Ant. i. 2. 1). as it is said, "And she conceived, and bare (with) Cain" (Gen. 4:1). At that hour she had an additional capacity for child-bearing (as it is said), "And she continued to bear his brother Abel" ( ibid. 2). 11 Our MS. agrees with Oxford MS. (e. 76), and partially with the Oxford MS. (OA. 167). The first editions read: "At that hour she was debarred from bearing," as it is said, "And she ceased to bear." Here "Asaph" = to cease. Our text agrees with Pal. Targ. Gen. 4:2. See Gen. Rab. 22:3, and cf. the Book of Adam and Eve (ed. Malan) 1. lxxv.
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Now Cain was a man who loved the ground in order to sow seed; and Abel was a man who loved to tend the sheep; the one gave of his produce as food for the other, and the latter gave of his produce as food for his (brother). The evening of the festival of Passover 1 Our book lays stress on the Passover in contradistinction to Jubilees, which exalts Pentecost and Tabernacles. Luria argues that as there was a tradition that the world was created on the 1st of Nisan, Adam was therefore created on the 6th, and "at the end of days" (Gen. 4:3) means one week, and these numbers equal thirteen, and after this day is the 14th, which is the eve of Passover. The offering was brought on the 14th, and eaten that day at even, which is the beginning of the 15th. On the other hand, according to our book, supra, p. 52, the creation began on the 25th of Ellul, and Adam was fashioned on the 1st of Tishri; "at the end of days" would be interpreted as the change in the seasons from autumn to spring, when the first-fruits would be brought. Cf. infra, p. 236. Our text is reproduced by Pal. Targ. Gen. 4:3, and Midrash Agadah (ed. Buber), Gen. p. 10, and see ibid. note 6. According to Dr. Büchler ( J.Q.R . v. 442), in the first year of the triennial cycle of reading the Torah, a Palestinian custom, on the first day of Passover, Gen. 3:22–iv. 26 was read. Now, the story of the offering of Cain and Abel occurs in Gen. 4:3 ff., and would fall in the Passover week. This explains our text, "the night of the festival of Passover arrived." See J.E. xii. p. 256a, line 6; Gen. 3, which is quoted there, should probably be Gen. 4 Chrysostomus (about 175 C.E. ) declared that it was customary to begin reading from Genesis during Lent, i.e. Nisan. This shows that the Early Church followed the old Jewish custom of commencing the reading of the Torah in Nisan, the beginning of the Jewish ecclesiastical new year; see J.E. ibid. p. 257b. For a parallel reading, with slight variants, see Midrash Haggadol, c. 106 f. arrived. Adam called his sons and said to them: In this (night) in the future Israel will bring Paschal offerings, bring ye also (offerings) before your Creator.
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(Cain) brought the remnants of his meal of roasted grain, (and) the seed of flax, 2 In Tanchuma, Bereshith, § ix., we read: "Some sages say, The remnants of his meal; other sages say, The seed of flax." See ‘Arukh (ed. Kohut) iv. p. 229b; and cf. Ẓohar, Lev. 87a, where flax is mentioned as the offering of Cain. and Abel brought of the firstlings of his sheep, and of their fat, he-lambs, which had not been shorn of their wool. 3 The offering was the first-fruit of the animal and the first shearing of the wool. The offering of || Cain was precluded, 4 This is also the reading of Oxford MS. (e. 76). The Oxford MS. (O.A. 167) and the first editions read "was abhorred"; cf. Prov. 28:9. and the offering of Abel was acceptable, as it is said, "And the Lord had respect unto Abel and to his offering" ( ibid. 4).
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Rabbi Joshua ben Korchah said: The Holy One, blessed be He, said: Heaven forbid ! Never let the offerings 1 Wool from Abel's sheep and flax from Cain's offering. The two combined would come under the prohibition of Sha'atneẓ (cf. Deut. 22:11). Perhaps the prohibition of Kilayim (Lev. 19:19) is also intended. This reference to Adam in connection with Sha'atnez is probably intentional, and is our author's imitation of Jubilees, which also connects various laws with the Patriarchs. See Tanchuma, Bereshith, loc. cit ., for a variant reading, and cf. ‘Arukh, loc. cit., s.v. Kilayim, and see Maimonides, Guide, iii. 37, and J.E. xi. 212 f. of Cain and Abel be mixed up (with one another), even in the weaving of a garment, as it is said, "Thou shalt not wear a mingled stuff, wool and linen together" (Deut. 22:11). And even if it be combined 2 The 1st ed. reads "embroidered." This agrees with the Oxford MSS. The 2nd ed. reads "decomposed." let it not come upon thee, as it is said, "Neither shall there come upon thee a garment of two kinds of stuff mingled together" (Lev. 19:19).
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Rabbi Zadok said: A great hatred 3 The Book of Jashar i. 16 says: "And Cain was jealous of his brother on this account." Josephus. Ant., loc. cit. , also agrees with this view. The first editions read: " Envy and a great hatred ." The Oxford MS. (e. 76) reads: "Envy and hatred." Test. XII Pat., Benj. vii. 5: "Because forever those who are like unto Cain in envy and hatred of brethren, shall be punished with the same judgment." entered Cain's heart against his brother Abel, because his offering had been accepted. 4 This agrees with Jubilees iv. 2; see also Irenæus, adv. Hær. iv. 3 ( A.N.C.L. v. p. 433). Not only (on this account), but also because Abel's twin-sister was the most beautiful of women, and he desired her in his heart. Moreover he said: I will slay Abel my brother, and I will take his twin-sister 5 In Jubilees iv. 1 the wife of Cain is 'Avan, who was born after Abel. See Book of Adam and Eve (ed. Malan) 1. lxxviii. from him, as it is said, "And it came to pass when they were in the field " (Gen. 4:8). "In the field" means woman, who is compared to a field. 6 The Oxford MS. (e. 76) adds: "as it is said: ‘But if a man find the damsel that is betrothed in the field '" (Deut. 22:25). The first editions read: "as it is said: ‘For man is the tree of the field'" (Deut. 20:19). Man is the tree, woman is the field. This fine figure has a parallel in Euripides, Orestes, 552 ff. Compare our expression, " Mother Earth."
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He took the stone and embedded it in the forehead 7 The Book of Adam and Eve (ed. Malan) 1. lxxix. states: "And Cain… took a large stone and smote his brother with it upon his head." See Pal. Targum, Gen. 4:8, which reproduces our text: "he embedded a stone in his forehead and slew him." The Book of Jashar i. 25 speaks of "the iron part of the ploughing instrument with which he suddenly smote his brother." See also Book of the Bee, p. 26. of Abel, and slew him, as it is said, "And Cain rose up against Abel his brother, and slew him" ( ibid. ).
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Rabbi Jochanan said: Cain did not know that the secrets are revealed before the Holy One, blessed be He. 1 Jubilees (iv. 6) states, in connection with Cain's crime, that "we announce when we come before the Lord our God, all the sin which is committed in heaven and on earth, and in light and in darkness, and everywhere. The 1st eds., Oxford MS. (e. 76) and Gaster MS. add: "What did he do?" He took the corpse of his brother Abel and hid it in the field. 2 The Oxford MS. (e. 76) reads: "he dug in the earth and hid (or buried) it." The first editions have almost the same reading. According to our book there was apparently no actual burial by Cain, this was done by Adam and Eve; see infra in this chapter. See Tanchuma, loc. cit ., and Jalkut, Gen. § 38. Our Midrash was known to Jerome, Ep. ad Dam. 125. See Book of Adam and Eve (ed. Malan), loc. cit. According to the Book of Jashar, loc. cit ., "Cain rose up and dug a hole in the field, wherein he put the body of his brother, and he turned the dust over him." Ginzberg, op. cit. p. 66, note 2, deals with this theme; see also Grünbaum, op. cit. pp. 83 f. The Holy One, blessed be He, said to him: "Where is Abel thy brother?" ( ibid. 9). He replied to Him: Sovereign of the world ! A keeper of vineyard and field hast Thou made me. 3 Abel's flocks would not be in the fields or vineyards of Cain, and therefore, in the ordinary course of events, he would not have known the whereabouts of his brother. A keeper of my brother Thou hast not made me; as it is said, "Am I my brother's keeper?" ( ibid. ). The Holy One, blessed be He, said to him: || "Hast thou killed, and also taken possession?" 4 "Hast thou taken possession" of thy brother? ( i.e. his wife and his flock). The later editions read: "I have also heard." (1 Kings 21:19). "The voice of thy brother's blood crieth unto me from the ground" (Gen. 4:10). When Cain heard this word 5 See T.B. Synhedrin, 37a, b. he was confused. And He cursed him, that he became 6 The first editions read: "that he should be." a wanderer on the earth because of the shedding of the blood, 7 Almost a literal quotation from Jubilees iv. 4, surely this must be something more than a mere coincidence. and because of the evil death.
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Cain spake before the Holy One, blessed be He: Sovereign of all the worlds ! "My sin is too great to be borne" ( ibid. 13), for it has no atonement. 8 Luria suggests that the last words might be read as a question: "Is there no atonement for it?" This utterance was reckoned to him as repentance, 1 Cf. T.B. Synhedrin, 101b, and Lev. Rab. 10:5. as it is said, "And Cain said unto the Lord, My sin is too great to be borne" ( ibid. ); further, Cain said before the Holy One, blessed be He: Now will a certain righteous one 2 See Jalkut, Gen., loc. cit ., and Jalkut Makhiri, Ps. 147 pp. 143a, b. arise on the earth and mention Thy great Name against me and slay me. 3 By mentioning God's name, see J.Q.R. v. p. 409, and cf. infra, p. 379. What did the Holy One, blessed be He, do? He took one letter from the twenty-two letters, 4 The first editions add: "which are in the Torah and wrote (it)." See Ẓohar, Gen. 36b. Most of this chapter has close parallels in the Ẓohar. See also Pal. Targum, in loc. and put (it) upon Cain's arm 5 In Pal. Targum, in loc. , "Upon the face of Cain" is the reading. The sign of the Tephillin is placed on the forehead and on the left arm. See also Ezek. 9:4, 6, and Othijoth de R. ‘Akiba, ch. i. Cf. Rashi on Gen. 4:15, and Midrash Agadah, Gen. p. 12. that he should not be killed, as it is said, "And the Lord appointed a sign for Cain" ( ibid. 15). The dog 6 See Job 30:1. A parallel text occurs in Midrash Haggadol, c. 116 f. which was guarding Abel's flock also guarded 7 This contradicts the earlier story of Abel being buried by Cain. his corpse 8 Jubilees iv. 7 says: "Adam and his wife mourned for Abel." from all the beasts of the field and all the fowl of the heavens. 9 See Book of Adam and Eve (ed. Malan) 11. i. Adam and his helpmate were sitting and weeping and mourning 10 For the phraseology see Neh. 1:4. The legend occurs also in the Koran, Sura v. for him, and they did not know what to do (with Abel), for they were unaccustomed to burial. A raven 11 Tanchuma, loc. cit ., reads: "Two clean birds"; cf. Gen. Rab. 22:8. See Midrash Haggadol, c. 116. (came), one of its fellow birds was dead (at its side). (The raven) said: I will teach this man what to do. It took its fellow and dug in the earth, hid it and buried it before them. Adam said: Like this raven will I act. He took || the corpse of Abel and dug in the earth and buried it. The Holy One, blessed be He, gave a good reward to the ravens in this world. What reward did He give them? When they bear their young and see that they are white 12 See Jalkut to Job, § 925; cf. T.B. Kethuboth, 49b. they fly from them, thinking that they are the offspring of a serpent, and the Holy One, blessed be He, gives them their sustenance 13 See Tanchuma, ‘Ekeb, § ii. In the first editions the quotation from Job is not given. without lack, as it is said, "Who provideth for the raven his food, when his young ones cry unto God, and wander for lack of meat" (Job 38:41). Moreover, that rain should be given 1 The first editions read: "they cry that rain should be given." upon the earth (for their sakes), and the Holy One, blessed be He, answers them, as it is said, "He giveth to the beast his food, and to the young ravens which cry" (Ps. 147:9). 2 The previous verse of the Psalm speaks of rain. See also Jalkut Makhiri, in loc ., p. 143b. The Midrash Haggadol, c. 117, gives this verse as Ps. 144:9. This is a printer's error for Ps. 147:9. It adds Job 38:41.
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CHAPTER XXII THE FALL OF THE ANGELS [26 A . i.] "A ND 1 The first editions read: "It is written: ‘And Adam,'" etc. Adam lived an hundred and thirty years, and he begat in his own likeness after his image" (Gen. 5:3). Hence thou mayest learn that Cain was not of Adam's seed, 2 See supra, pp. 150 f., for the statement that Cain was the offspring of Eve and Sammael. The Scripture text seems to have afforded ground for the distinction which the Rabbis and others drew between Cain and Seth: "And Adam knew Eve his wife, and she conceived and bare Cain, and she said, I have acquired a man (child) from the Lord" (Gen. 4:1). Concerning Abel the Bible states, "And she continued to bare his brother Abel" ( ibid. 2), without adding any further qualification as in the case of Cain. With reference to Seth the text says, "And Adam lived an hundred and thirty years, and he begat in his own likeness after his image, and he called his name Seth" ( ibid. v. 3). The fifth chapter of Genesis begins afresh the history of Adam's offspring, but omits all reference to Cain, whose descendants are mentioned in ch. iv. The Pal. Targum to Gen. 5:3 adds: "but before Eve had borne Cain, who was not like to him" ( i.e. Adam). nor after his likeness, nor after his image. 3 The words "likeness and image" are not mentioned in the story of Cain's birth. The first editions add: "neither did his deeds resemble those of Abel his brother." Cain inherited the nature of Sammael, the angel of Death, and became a murderer. (Adam did not beget in his own image) 4 The words in brackets are not in the text. until Seth was born, who was 5 The first editions add: "of his seed." after his father Adam's likeness and image, 6 The first editions add: "and his deeds were similar to those of Abel his brother." as it is said, "And he begat in his own likeness, after his image" ( ibid. ).
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Rabbi Simeon 7 The first editions read: "Ishmael." Our MS. agrees with the Midrash Haggadol, c. 117, and the Oxford MS. (O.A. 167). Dr. Büchler observes: "Also in the text of the Talmud Ishmael and Simeon are very frequently interchanged." said: From Seth arose and were descended 8 The first editions add: "all the creatures." all the generations of the righteous. 9 See supra, p. 151, note 5, for this paragraph. There is probably some confusion in the texts here. "The generations of the righteous" are the offspring of Seth mentioned in Gen. 5; and "the generations of the wicked" are the offspring of Cain enumerated in Gen. 4 See Ẓohar, Gen. 35b, and Gen. Rab. 23:1. Pal. Targum to Gen., loc. cit. , adds: "And Cain was cast out; neither is his seed enumerated in the ‘Book of the generations of Adam.'" From Cain arose and were descended all the generations of the wicked, who rebel 1 The expression is based on Ezek. 20:38. and sin, who rebelled against their Rock, 2 Cf. infra, p. 341. The expression is often used to denote God as Creator. The first editions read: "The Omnipresent." The Oxford MS. (O.A. 167) and the Midrash Haggadol, loc. cit. , read: "their Creator." and they said: We do not need the drops of Thy rain, 3 Cf. Job 24:13. The Midrash applies this chapter of Job to the generation of the Flood. See Gen. Rab. 31:2. neither to walk in Thy ways, as it is said, "Yet they said unto God, Depart from us" (Job 21:14).
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Rabbi Meir said: || The generations of Cain went about stark naked, 4 Pal. Targum on Gen. 6:2 says: "And the sons of the great saw that the daughters of men were beautiful… walking with naked flesh"; cf. Job 24:10, and Grünbaum, op. cit. pp. 75 ff. men and women, just like the beasts, 5 See Jubilees iii. 30, 31 and cf. ibid. vii. 16, for a strong protest against nudity. See also Jalkut, Deut. § 945; and cf. Brüll, Trachten der Juden, pp. 4 ff. The fact that our book protests so strongly against the immodest vogue which probably obtained at the period and in the place where the author lived might point to the "origin" of our book, if we could only locate the fact referred to. One is apt to think of the vagaries of certain classes of recluses who belonged to the Christian Church and led solitary lives in the deserts of Egypt. Thus, in the Paradise of the Holy Fathers (ed. Budge, vol. i. p. 242), we read of the Abba Bessarion, who "wandered hither and thither like one possessed; in the season of frost he went naked." In the Jalkut quoted above, the passage states (on the text, Deut. 32:21, "They have moved me to jealousy with that which is not God "): "this refers to those who come from Barbary (or Mauretania) who walk naked in the street." See also Siphrê, Deut. § 320. Have we an echo of the warnings against incest referred to in Jubilees xxxiii. 10 ff.? and cf. ibid. xli. 25–26. See also Schatzhōhle, pp. 14 f. and they defiled themselves with all kinds of immorality, a man with his mother or his daughter, or the wife of his brother, 6 For Rabbinic references to the subject see T.B. Synhedrin, 58a; and cf. T.B. Jebamoth, 63b. See also T.J. Jebamoth xi. 1. 11d, Gen. Rab. 18:5, and Siphra, Kedoshim x. 11. or the wife of his neighbour, in public 7 See Ẓohar, Gen. 60b. The first editions omit: "or the wife of his neighbour"; they read: "in secret and in public with evil inclination," etc. and in the streets, with evil inclination which is in the thought of their heart, 8 Cf. Gen. 6:5. as it is said, "And the Lord saw that the wickedness of man was great 1 The quotation ends here. The first editions continue as in our version. "Rabbi" mentioned in the next paragraph is R. Jehudah, the Prince. in the earth" (Gen. 6:5).
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Rabbi said: The angels who fell 2 These "fallen angels" were called Nephilim (the fallen ones). "Giants" is the usual rendering of this term. On the angels, cf. supra, pp. 46, 99; and infra, pp. 193 f. These angels who fell from heaven are not mentioned by name in our book, but they are named Shemchaẓai and Uẓẓiel in Pal. Targum to Gen. 6:4, and also in the Azazel Midrash in Jellinek's B.H.M. iv. pp. 127 f.; see Jerahmeel, pp. 52 ff., also Deut. Rab. xi. 9, and Ẓohar, Gen. 46b, 47a. The source of the legend is the Book of Enoch; see Introduction. On the names of the angels, see Brüll, Jahrbücher für Jüd. Gesch. i. 147 f., where the reference to our text must be corrected. from their holy place in heaven saw the daughters of the generations of Cain 3 See Nachmanides (in Gen. in loc .), who quotes our text. walking about naked, with their eyes painted 4 See Pal. Targum, Gen. 6:2; and cf. Gen. Rab. 26:7, and Jalkut, Gen. § 44, quoting Midrash Abkhir. like harlots, and they went astray after them, 5 See Pal. Targum in loc .; and cf. Tanna de bê Elijahu Rab. 31 p. 158. and took wives from amongst them, as it is said, "And the sons of Elohim 6 The R.V. renders, "the sons of God." The Targum gives "the sons of the nobles" (or the "mighty") in the sense of "angels." Our MS. quotes the second half of this verse only, the first editions quote the first half of the verse. saw the daughters of men that they were fair; and they took them wives of all that they chose" 7 The Pal. Targum renders: "And they took to themselves wives of all who pleased them." ( ibid. 2).
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Rabbi Joshua 8 The first editions add: "ben Korchah." said: The angels are flaming fire, as it is said, "His servants are a flaming fire" (Ps. 104:4), and fire came with the coition of flesh and blood, but did not burn the body; 9 Cf. Paul's expression, "burned in their lust one toward another" (Rom. i. 27). On the "sin of the angels," see the Book of Adam and Eve (ed. Malan) 111. iv., which gives a very interesting version, denying the possibility of "angels… committing sin with human beings"; and see Recognitions of Clement, iv. 26, and Methodius, Discourse on the Resurrection, vii. but when they fell from heaven, from their holy place, their strength and stature (became) like that of the sons of men, and their frame was (made of) clods of dust, as it is said, "My flesh is clothed with worms and clods of dust" (Job 7:5).
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Rabbi Zadok said: From them were born the giants (Anakim), 1 On the Anakim "giants" see T.B. Sotah, 34b, and Gen. Rab., loc. cit. who walked with pride in their heart, 2 The first editions read: "with high stature." Cf. Wisdom xiv. 6. and who stretched forth their hand to all (kinds of) robbery and violence, and shedding of blood, 3 Cf. Job 24:14. as it is said, "And there we saw the Nephilim, 4 See supra, p. 160, note 2. the sons of Anak" (Num. 13:33); and it says, "The Nephilim were on the earth in those days" (Gen. 6:4).
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Rabbi Joshua 5 First editions add: "ben Korchah." said: || The Israelites are called "Sons of God," 6 On "Sons of God" in Gen. 6:2 see LXX, Aquila, and Pesh.; and Philo, de Gigant. 2, i. M. 1. 263, C.W. ii. 6 ff. p. 44, and other references given by Charles on Jubilees v. 1. See also Wisdom ii. 13, 15. as it is said, "Ye are the sons of the Lord your God" (Deut. 14:1). The angels are called "Sons of God," as it is said, "When the morning stars sang together, and all the sons of God shouted for joy" (Job 38:7); 7 See Jubilees v. 1. The LXX version of Job 38:7 is interesting as a parallel to our author's interpretation of the "sons of God." "When the stars were made, all my angels praised me with a loud voice." See also the Targum to Job in loc. and whilst they were still in their holy place in heaven, these were called "Sons of God," as it is said, "And also after that, when 8 The MS. and the first editions give only part of the verse. the sons of God came in unto the daughters of men, and they bare children to them; the same became the mighty men, which were of old, men of renown" (Gen. 6:4). 9 The angels whilst in heaven were the sons of "Elohim"; when they fell and sinned they lost their right to this designation. Men may rise by virtue and holiness and become worthy of being called "the sons of Elohim."
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Rabbi Levi said: They bare their sons and increased and multiplied 10 See Gen. Rab. 36:1 and Lev. Rab. 5:1. Luria holds that this dictum of R. Levi has been interpolated here from Gen. Rab. loc. cit. like a great reptile, six children at each birth. 11 See infra, p. 174; and cf. T.B. Berakhoth, 6a. In that very hour they 12 The offspring. stood on their feet, and spoke the holy language, and danced before them like sheep, as it is said, "They cast their young like sheep, and their children danced" (Job 21:11).
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Noah 13 The Book of Adam and Eve (ed. Malan), loc. cit. , offers a close parallel: "But Noah preached repeatedly to the children of Cain, saying, ‘The flood will come and destroy you, if we do not repent.' But they would not hearken to him; they only laughed at him." See also Gen. Rab. 30:7, Tanna de bê Elijahu Rab. 15 p. 74, the Book of Jashar v. 22 ff., Midrash Agadah, Gen. p. 18, and T.B. Synhedrin, 108b. See also Ephraim, on the Repentance of Nineveh (E.T. p. 34), for the refusal of the people to repent at the bidding of Noah. The Church Fathers speak of Noah as a preacher. See Methodius, Banquet of Ten Virgins, x. 3. and cf. Hippolytus, A.N.C.L. vi. pp. 492 f. said to them: Turn from your ways and evil deeds, so that He bring not upon you the waters of the Flood, and destroy all the seed of the children of men. 1 See Rabbinic Philosophy and Ethics, pp. 39 f., and Wisdom x. 4. They said to him: Behold, we will restrain ourselves from multiplying and increasing, so as not to produce the offspring of the children of men. What did they do? When they came to their wives they spilled the issue of their seed upon the earth 2 The Oxford MS. (O.A. 167) reads: "And the Holy One, blessed be He, saw that they had corrupted their way." See R.V. Gen. 6:12. so as not to produce offspring of the children of men, as it is said, "And God saw the earth, and behold it was spilled" (Gen. 6:12). They said: If He bring from heaven the waters of the Flood upon us, behold, we are of high stature, and the waters will not reach || up to our necks; 3 "Water up to the neck" is an expression of extreme peril; cf. Isa. 8:8, xxx. 28; Ps. 69:2. and if He bring the waters of the depths against us, behold, the soles of our feet can close up all the depths. What did they do? They put forth the soles of their feet, and closed up all the depths. 4 See Pal. Targum on Gen. 7:10, T.B. Synhedrin, loc. cit. , and infra, p. 167. What did the Holy One, blessed be He, do? He heated the waters of the deep, and they arose and burnt their flesh, and peeled off their skin from them, as it is said, "What time they wax warm, they vanish; when it is hot, they are consumed out of their place" (Job 6:17). Do not read thus ("When it is hot," בחֻמו ), but (read) "in his hot waters" ( בחמימיו ). 5 The Hebrew could be interpreted as meaning "anger." The later editions add: "The Parashah (Portion) of Bereshith (Gen. 1:1–vi. 8) is completed." These words are highly significant. They seem to indicate that our book was intended originally to be a Midrash on the Torah, and as it is now preserved it is but a fragment of what it might have been. The "Portion" of Genesis is not to be identified with the "Book" of Genesis. The question of the triennial cycle of reading the Torah must also be borne in mind in dealing with our book. The narrative dealing with the Adam legends recurs three times: (1) Chapters III.–V., (2) Chapters XI.–XIV., and (3) Chapters XVIII.–XXII. Thus far in the first twenty-two chapters of the book we have only covered the first six chapters of Genesis. The first two chapters were biographical, and apart from them, the actual Midrash of twenty chapters may be subdivided as follows: Chapter XVI. and XVII. seem out of place in this scheme. A considerable portion of this chapter and the one following occurs in the Midrash Haggadol. Several parallels are to be found in Lekach Tob, Midrash Agadah, and Aggadath Bereshith.
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CHAPTER XXIII THE ARK AND THE FLOOD [26 B . ii.] " And this is how thou shalt make the ark" 1 The Scripture text reads "it," referring to the ark. See J.E. s.v. Noah, Ark, Deluge; the Pal. Targum has undoubtedly used our Midrash in the paraphrase of the Noah narrative (Gen. 6–vii.). The subject has been dealt with by Grünbaum, op. cit. pp. 79 ff., and by Ginzberg, op. cit. pp. 39 ff., 79 ff., 87. (Gen. 6:15). R. Shemiah taught: The Holy One, blessed be He, showed Noah with a finger 2 See infra, pp. 382 f., and T.B. Menachoth, 29a, Mekhilta, p. 2b, Tosaphoth to T.B Chullin, 42a, and Midrash Haggadol, c. 148. and said to him, Like this and that shalt thou do to the ark. One hundred and fifty rooms 3 Lit. "nests" or "cells"; see Pal. Targum, Gen. 6:15, and Book of Adam and Eve (ed. Malan) 111. ii., for a parallel tradition. were along the length at the left 4 The first editions read: "right side of the ark, and one hundred and fifty along the left side." MS. Gaster reads: "One hundred rooms along the right side," etc. side of the ark, thirty-three 5 Pal. Targum, loc. cit. , has: "thirty-six in the middle." Ginsburger, Pseudo-Jonathan, in loc. , reads: "thirty-three." rooms across the width in the side within, 6 Where the entrance was, i.e. on the east of the ark. and thirty-three rooms in the side across the width on the outside; 7 Luria suggests that "within" may refer to the east, and "the outside" to the west. and ten compartments in the centre, which were for the storerooms for the food. 8 See Book of Adam and Eve (ed. Malan), loc. cit. , for a parallel, and cf. Hippolytus. A.N.C.L. vi. p. 491. And there were five protected cisterns 9 אפטמיות = אַפֹוטֽנִיוֹת ( puteana ), enclosures surrounding a well; see Book of Adam and Eve, loc. cit. : "line the well with lead." This word occurs in the Pal. Targum, loc. cit. on the right side of the ark, and fifty 10 The printed editions read: "five." protected cisterns on the left side of the ark, and the openings for the water pipes opened and closed, and so was it in the lowest division; 1 i.e. the hold. and so || on the second floor, and so on the third floor. 2 Cf. Book of Adam and Eve (ed. Malan), loc. cit.
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The dwelling-place of all the cattle and animals 3 See T.B. Synhedrin, 108b. A parallel to our Midrash is to be found in Hippolytus in A.N.C.L. vi., loc. cit. , and see German edition (Achelis), p. 88. Schatzhöhle, p. 17, has also a parallel. was in the lowest compartment, the dwelling-place for all fowl was in the second compartment, and the dwelling-place for the reptiles 4 The first editions add: "and creeping things." and the human beings was in the third compartment. 5 Cf. Book of Adam and Eve, loc. cit. Hence thou mayest learn 6 Cf. Luria's reading, which agrees with the tradition preserved in Midrash Kônen, B.H.M. ii. 36; cf. Lekach Tob, Gen. p. 39. According to Luria the text should be: "Hence thou mayest learn, that all the kinds of fowl on the earth equal 365; and likewise with the kinds of reptiles on the earth, and so with the kinds of cattle and animals on the earth." The first editions read: "32 kinds of fowl on the earth, 365 kinds of reptiles on the earth." that there were 366 kinds of cattle on the earth, and 366 kinds of fowl on the earth, and 366 kinds of reptiles on the earth, for thus was (the number) in the lowest compartment, 7 366 rooms. Docs this number refer to the 366 days of our author's solar year? Noah was in the ark one solar year. so in the second compartment, and so in the third floor, as it is said, "With lower, second, and third stories shalt thou make it" ( ibid. 16).
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Rabbi Tachanah 8 The first editions read: "Tanchuma." said: Noah made the ark during fifty-two years, 9 According to the Book of Jashar v. 34 Noah took five years to build the ark; see A.N.C.L. xviii. p. 344. so that they should repent of their ways. 10 The first editions add: "and evil deeds," but omit: "But they did not repent." See the Book of Adam and Eve, loc. cit. The same tradition occurs in the writings of several of the Church Fathers: Theophilus of Antioch ( To Autolycus, iii. 19), Ephraim of Syria (on Jonah, 13); Revelation of Paul, A.N.C.L. xvi. p. 491; and Book of the Bee, p. 31; see also supra, pp. 161 f. But they did not repent. Whilst yet the Flood had not come, the unclean (animals) were more numerous than the clean (animals). But when the waters of the Flood came, and the Holy One, blessed be He, wished to increase the clean and to diminish the unclean (animals), He called to Noah and said to him: Take to thee into the ark of all clean beasts seven and seven, 1 The first editions end the paragraph here. the male and his female; and of the unclean beasts two and two, the male and his female, as it is said, "Of every || clean beast thou shalt take to thee 2 The quotation ends here in the MS., which adds "etc." seven and seven, the male and his female; and of the beasts that are not clean two, the male and his female" ( ibid. vii. 2).
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Noah said to the Holy One, blessed be He: Sovereign of all the world ! Have I then the strength to collect them unto me to the ark? The angels appointed over each kind went down and gathered them, 3 The Book of Adam and Eve (ed. Malan) 111. viii. says: "My power shall go with it (the trumpet blast) to make it come into the ears of the beasts and the birds.… I will command my angel to blow the horn from heaven, and all these animals shall be gathered unto thee." Cf. Pal. Targum on Gen. 6:20: "they shall enter to thee by the hand of the angel, who will take and cause them to enter to thee." and with them all their food unto him to the ark. They came to him of their own accord, 4 This is not in the printed texts. For a similar legend see Gen. Rab. 32:4 and 5, and cf. Ephraim, Sermon on Repentance i. 3. as it is said, "And they came unto Noah into the ark" ( ibid. 9); they came by themselves. "And they brought (them) to Noah" is not written here, but, "And they came unto Noah into the ark." 5 This sentence is not in the printed texts. In the previous sentence the first editions read: "‘And Noah brought' is not written in the Scripture, but ‘And they came unto Noah.'"
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Rabbi Mana said: When all the creatures had entered (the ark), the Holy One, blessed be He, closed and sealed 6 The same expression occurs in the Book of Adam and Eve (ed. Malan) 111. ix. with His hand the gate 7 Or, "door." of the ark, as it is said, "And the Lord shut him in" ( ibid. 16).
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Rabbi Meir said: One pearl was suspended in the ark, and shed light upon all the creatures in the ark, like a lamp which gives light 8 See Pal. Targum, in loc .; T.B. Synhedrin, loc.cit .; Jalkut,Gen., in loc .; Gen. Rab. 31:11, which has a different version as compared with the Talmudic version of the legend. According to the Midrash it is Rabbi Levi who gives the tradition. Cf. Lekach Tob, in loc. , and supra, p. 21. inside 9 The first editions read: "by its power, as it is said: ‘A light shalt thou make.'" etc. the house, and like the sun yonder which shines in his might, as it is said, "A light shalt thou make to the ark" ( ibid. vi. 16).
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Rabbi Zadok said: On the 10th of Marcheshvan all the creatures entered the ark; on the 17th of the same 1 See Pal. Targum, Gen. 7:11; and compare our text with the Scripture text. See also T.B. Rosh Ha-Shanah, 11b; Seder ‘Olam Rab. 4 p. 10a, note 17. Rabbi Eliezer held the view that the world was created in Ellul and Adam in Tishri. (month) the waters of the Flood descended from heaven upon the earth, for they were the waters (endowed with the) male (principle). And there came up the waters of the depths, for they are the waters (endowed) with the female (principle), 2 See supra, p. 30; T.J. Berakhoth 9:3. 14a, and Eth. Enoch liv. 8. The rain from heaven is the male principle. and they were joined with one another, and they prevailed so as to destroy || the world, 3 The living creatures in the world. as it is said, "And the waters prevailed exceedingly upon the earth" ( ibid. vii. 19).
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And all living things which were upon the face of the earth decayed, 4 The first editions read: "were destroyed." as it is said, "And every living thing was destroyed which was upon the face of the ground" ( ibid. 23), except Noah and those who were with him in the ark, as it is said, "And Noah only was left, and they that were with him in the ark" ( ibid. ), except Og, 5 See T.B. Niddah, 61a, and Rabbinic Philosophy and Ethics, p. 267. The Midrashic interpretation of the word "Rephaim" (Deut. 3:11) gave rise to this legend. See Job 26:5, supra, p. 112, and infra, p. 253. The legend which connects Og with the "Palit" is ignored by our book, which identifies Og with Eliezer, the servant of Abraham. The "Palit" is identified with Michael, see infra, pp. 193 f.; and cf. J.E. ix. 388, and Grünbaum, op. cit. p. 80. king of Bashan, who sat down on a piece of wood under the gutter 6 The first editions read: "On a rung of (one of) the ladders." of the ark. He swore to Noah and to his sons that he would be their servant for ever. 7 See supra, p. 112. What did Noah do? He bored an aperture in the ark, and he put (through it) his food daily for him, and he also was left, as it is said, "For only Og, king of Bashan, remained of the remnant of the giants" (Deut. 3:11). (The Flood was universal) except in the land of Israel, 8 See T.B. Ẓebachim, 113a; Nachmanides in his commentary on Gen., in loc ., and 3 Baruch iv. 10. upon which the water of the Flood did not descend from heaven, but the waters were gathered together from all lands, and they entered therein, as it is said, "Son of man, say unto her, Thou art a land that is not cleansed, nor rained upon, in the day of indignation" 1 The land in the text is interpreted by the Midrash as referring to the Holy Land at the time of the Flood. (Ezek. 22:24).
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He 2 i.e. Noah. The first editions read: "Noah." sent forth the raven to ascertain what was (the state of) the world. It went and found a carcase of a man cast upon the summit of a mountain, 3 Lit. "upon the tops of the mountains." and it settled thereon for its food, 4 Cf. the interpretation of Job 24:20, in Gen. Rab. 33:5. and it did not return with its message to its sender, as it is said, "And he sent forth the raven" (Gen. 8:7). He sent forth the dove to see what was (the state of) the world, and she brought back her message to her sender, as it is said, "And the dove came in to him at eventide, 5 The MS. ends the quotation at "eventide." The first editions continue the verse. Pal. Targum, Gen. 8:11, reads: "And the dove came to him at the evening time, and behold, a leaf of olive gathered, broken off, she brought in her mouth, and which she had taken from the mount of Olives." Palestine had escaped the deluge. See Seder ‘Olam Rab. 4 p. 10b, note 27, and Tosaphoth to ‘Erubin 18b. and, lo, in her mouth an olive leaf pluckt off" 6 Cf. the R.V. ( ibid. 11). And why in her mouth was an olive leaf pluckt off? || The dove spake before the Holy One, blessed be He, saying: Sovereign of all worlds ! Let my food be bitter like this olive, and let it be entrusted 7 The first editions read: "and given by Thy hand." to Thy hand, and let it not be sweet (even) as honey, and given by the hand of flesh and blood. 8 Cf. Gen. Rab. 33:6; T.B. Synhedrin, 108b; and Rabbinic Philosophy and Ethics, p. 41. See also Revelation of Paul, loc. cit. Hence they 9 The sages of Israel. said: He who sends a message by the hand of an unclean (messenger) 10 Later editions read: "evil." The raven was "unclean," whilst the dove was a "clean" bird; see Rabbinic Philosophy and Ethics, pp. 40 f. is (like) sending by the hand of a fool, and he who sends a message by the hands of a clean (messenger) is like sending by the hand of a messenger faithful to his senders. 11 Cf. Prov. 25:13 for a similar expression; see Jalkut, Gen. § 58; Aboth de R. Nathan ( a ) xxxiv. p. 51b.
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Rabbi Zadok said: For twelve 12 See Mishnah ‘Edujoth ii.; and Seder ‘Olam Rab. 4 p. 9b. The Flood began on the 17th of Marcheshvan, and on the 27th of this month, a year later, Noah was released. This period lasted one year and eleven days, i.e. one lunar year plus eleven days, which is the duration of a solar year. months all the creatures were in the ark; and Noah stood and prayed before the Holy One, blessed be He, saying before Him: 1 See the fine prayer in the Book of Jashar vi. 31, which has used our P.R.E. See Tanchuma, Noah § ix. The basis of the prayer here is probably Isa. 49:9. Sovereign of all worlds ! Bring me forth from this prison, for my soul is faint, because of the stench 2 Luria suggests that the text should read: "the dread." of lions. 3 The first editions add: "bears and leopards." Through me will all the righteous crown Thee with a crown of sovereignty, 4 The story of Noah forms part of the "Ẓichronoth" in the Synagogue liturgy for the New Year. For another explanation see Tanchuma, Gen., loc. cit. See Introduction. because Thou hast brought me forth from this prison, as it is said, "Bring my soul out of prison, 5 In the MS. the quotation ends here; the first editions continue the verse. that I may give thanks unto thy name: for the righteous shall crown me, when thou wilt have dealt bountifully with me" (Ps. 142:7). 6 See the Book of Jashar vi. 36.
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Rabbi Levitas, a man of Jamnia, said: He separated the males from the females of all which came to the ark 7 The first editions omit: "when they came into the ark." See the Book of Adam and Eve (ed. Malan) 111. vii. f.; T.J. Ta‘anith 1:6. 64d; T.B. Synhedrin, loc. cit. ; Gen. Rab. 31:12. The Church has in some quarters to this day retained the custom of separating the sexes at Divine worship. For other references see Ginzberg, op. cit. p. 82, who quotes Origen and Ephraim. when they came into the ark, as it is said, "And Noah went in, and his sons, and his wife, and his sons' wives" (Gen. 7:7). Verily the males were on one side. 8 The first editions add: "And the females were on the other side." The legend occurs also in Hippolytus (ed. Achelis), G.T., loc. cit. When they went forth from the ark, He caused the males to be joined with the females, as it is said, "Go forth of the ark, thou, and thy wife, 9 The MSS. end the quotation here: the first editions continue the verse. and thy sons, and thy sons' wives with thee" ( ibid. viii. 16). Verily a man with his wife (went forth), "Thy sons, and thy sons' wives with thee" 10 Cf. Luria's reading. ( ibid. ) || He blessed them, that they might increase and multiply on the earth, as it is said, "And God blessed Noah and his sons, 11 The MS. ends the quotation here; the first editions continue the verse till the word "multiply." and said unto them, Be fruitful, and multiply, and replenish the earth" ( ibid. ix. 1). The sons of Noah were fruitful and multiplied, and they begat sons with their twins with them. 1 This sentence does not occur in the printed editions. See Midrash Haggadol, c. 165.
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Noah found a vine which was lying there, 2 The first editions read: "which had been cast forth." which had come out of the garden of Eden. 3 Pal. Targum, Gen. 9:20, reads: "And he found a vine which the river had brought away from the garden of Eden." Apparently our Midrash wishes to connect the folly of Noah with the sin of Adam; see Siphrê, Deut. § 323. Cf. T.B. Synhedrin, 70a, Gen. Rab. 36:3, and Ẓohar, Gen. 73a. See 3 Baruch iv. 10 ff. It had its clusters with it, and he took of its fruit and ate, and rejoiced in his heart, 4 The first editions read: "and he desired them in his heart." The quotation which follows in our text is omitted by the printed editions. as it is said, "My wine, which cheereth God and man" (Judg. 9:13). He planted a vineyard with it. On the selfsame day it produced and became ripe 5 The 1st ed. and several later editions read: "its fruits ripened." with its fruits, as it is said, "In the day of thy planting thou dost make it grow, 6 The quotation ends here in the MS. and first editions. and in the morning thou makest thy seed to blossom" (Isa. 17:11). 7 Note the preceding verse in Isaiah. See Rabbinic Philosophy and Ethics, p. 43. He drank wine thereof, and he became exposed in the midst of the tent, as it is said, "And he drank of the wine, and was drunken; and he was uncovered within his tent" (Gen. 9:21). 8 The quotation does not occur in the printed editions of our book. Canaan entered and saw the nakedness of Noah, and he bound a thread (where the mark of) the Covenant 9 i.e. Circumcision. The legend that Noah was an eunuch occurs also in Theophilus of Antioch ( To Autolycus, iii. 19). See also Ẓohar, Gen. 73b, and Grünbaum, op. cit. p. 86. was, and emasculated him. He went forth and told his brethren. Ham entered and saw his nakedness. He did not take to heart the duty of honouring (one's father 10 Our MS. reads: "the duty (or precept) of ‘Honour'" (Ex. 20:12). Some editions (Amsterdam) add: "and mother." See Book of Adam and Eve (ed. Malan) 111. xiii. According to Luria the text should continue: "therefore was he cursed by being called a slave"; see Tanchuma, ed. Buber, Gen. 24b. ). But he 11 The first editions read: "He went forth and told." told his two brothers in the market, 12 So also the Targumim, in loc. Perhaps the translation should be "outside." making sport 13 See Justin Martyr, Dial. c. Tryph. cxxxix.; "who mocked at his father's nakedness." of his father. His two brothers rebuked him. What did they do? They took the curtain of the east 1 Or "veil of the east," the veil or curtain used to shield one from the heat and glare of the sun. The 2nd ed. reads: "the cover." with them, and they went backwards and covered 2 See Midrash Agadah, Gen. p. 23, note 16. the nakedness of their father, as it is said, "And Shem and Japheth took a garment, 3 The quotation ends here in the MS. and first editions. and laid it upon both their shoulders, and went backward, and covered the nakedness of their father; and their faces were backward, and they saw not their father's nakedness" ( ibid. 23).
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Noah awoke from his wine, and he knew what the younger son of Ham had done unto him, and he cursed him, 4 See Gen. Rab., loc. cit. , and Justin Martyr, Dial. c. Tryph., loc. cit. ; for other references to Church Fathers see Ginzberg, op. cit. p. 86. as it is said, "And he said, Cursed be Canaan" ( ibid. 25). Noah sat and mused in his heart, saying: The Holy One, blessed be He, delivered me || from the waters of the Flood, and brought me forth from that prison, and am I not obliged to bring before Thee a sacrifice and burnt offerings? 5 See Ẓohar, Gen. 70a. There is considerable agreement between the Ẓohar and P.R.E. in this and the next chapter. What did Noah do? He took from the clean 6 See Book of Adam and Eve (ed. Malan) 111. xi. animals an ox and a sheep, 7 The first editions add: "and a goat." and from all the clean birds, a turtle-dove and pigeons; and he built up the first altar upon which Cain and Abel 8 Pal. Targum, Gen. 8:20, reads: "And Noah built an altar before the Lord; that altar which Adam had built at the time when he was cast forth from the garden of Eden, and had offered an offering upon it; and upon it had Cain and Abel offered their offerings." Cf. also T.B. Ẓebachim, 115b, and Gen. Rab. 34:9. had brought offerings, and he brought four burnt offerings, as it is said, "And Noah builded an altar unto the Lord; and took of every 9 The quotation ends here in the MS. clean beast, and of every clean fowl, and he offered burnt offerings on the altar" ( ibid. viii. 20). It is written here only, "and he offered burnt offerings on the altar," and the sweet savour ascended before the Holy One, blessed be He, and 10 The first editions add: "as it is said, ‘and he offered burnt offerings on the altar'" (Gen. 8:20). it was pleasing to Him, as it is said, "And the Lord smelled the sweet savour" ( ibid. 21). What did the Holy One, blessed be He, do? He put forth His right hand, and swore to Noah 1 See infra, pp. 335, 347; and cf. Tanchuma, Noah § xi. that He would not 2 The first editions add here: "again." bring the waters of the Flood upon the earth, as it is said, "For this is as the waters of Noah unto me; for as I have sworn 3 The quotation ends here in the MS. and the first editions, which add: "etc." that the waters of Noah should no more go over the earth" (Isa. 54:9). And He gave a sign in the rainbow as a sign of the covenant of the oath between Himself and the people, as it is said, "I do set my bow in the cloud, 4 In the MS. the quotation ends here; it is continued in the first editions. and it shall be for a token of a covenant" (Gen. 9:13).
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And thus our sages instituted 5 See T.B. Berakhoth, 13a, for the daily recital of the story of the Exodus. The Scripture passage quoted occurs in the second section of the "Shema‘"; see Singer, p. 41. The ritual question involved here is interesting, because the actual narrative of the oath to Noah is not recited daily. The verse quoted as a reason for this institution continues, after the word "land," thus: "which the Lord sware unto your fathers to give them." This was not the oath to Noah. See Eth. Enoch lv. 2. that they should (mention) 6 The MS. omits "mention"; it occurs in the first editions. the oath to Noah every day, as it is said, "That your days may be multiplied, and the days of your children, upon the land 7 The first editions end the quotation here; in the MS. the last word quoted is "children." In the printed texts this quotation is the conclusion of the chapter. Our MS. continues with a section which forms part of chapter xxiv. in the printed editions. which the Lord sware unto your fathers to give them, as the days of the heavens above the earth" (Deut. 11:21).
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CHAPTER XXIV NIMROD AND THE TOWER OF BABEL [28 B . i.] Noah brought his sons and his grandsons, and he blessed them with their (several) settlements, 8 The first editions read: "gifts." and he gave them as an inheritance all the earth. 9 The division of the earth among the sons of Noah is also mentioned by Jubilees viii. 10, and was known to the Church Father, Epiphanius (G.T. pp. 217 ff.). He especially blessed 10 The verb is repeated. Shem and his sons, (making them) dark but comely, 11 Cf. Cant. 1:5; but they were not "black"; the Oxford MS. (O.A. 167) reads: "white and comely." and he gave them the habitable earth. 12 Not the sea which was the lot of the sons of Ham, nor the deserts which fell to the sons of Japheth. Shem has his tents and fixed abode in the habitable lands of the earth. He blessed Ham and his sons, (making them) dark || like the raven, 1 Luria reads, as an emendation, "black and uncomely"; cf. Gen. Rab. 36:7. If our MS. text be accepted, a parallel may be found in Cant. 5:11. and he gave them as an inheritance the coast of the sea. 2 e.g. the Egyptians on the seacoast, or the Sidonians on the Phoenician coast; cf. Jer. 47:7. He blessed Japheth and his sons, (making) them entirely white, 3 The first editions add: "and beautiful." Japheth as a word signifies "beauty." The sons of Japheth were the migratory tribes from the north, e.g. the Goths who settled in Europe. See Eth. Enoch lxxxviii. 9. and he gave them for an inheritance the desert and its fields; 4 The first editions read: "desert and fields." these (are the inheritances with) which he endowed them. 5 i.e. the children of Noah. The words in brackets occur in the first editions. See Introduction, pp. xxiv. f., and li.
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R ABBI E LIEZER 1 The first editions read "Ilai." said: They begat their sons and increased and multiplied like a great reptile, six at each birth, 2 We have had this expression supra, p. 161. It is an "Oriental" exaggeration, signifying the prolific nature of the people. and they were all one people, and one heart, and one language, as it is said, "And the whole earth was of one language and of one speech" (Gen. 11:1). 3 See Pal. Targum, in loc. They despised the pleasant land, 4 Palestine; cf. Ps. 106:24, and Ẓohar, Gen. 75b. as it is said, "And it came to pass, as they journeyed 5 "In the east" might also be rendered "in the commencement," or "at first"; see Ẓohar, Gen. 74b. in the east" ( ibid. 2). They went to the land of Shinar, and found there a large stone, 6 The first editions read: "a large and extensive land, entirely a plain." very extensive, and the whole plain, and they dwelt there, as it is said, "And they found a plain in the land of Shinar, and they dwelt there" ( ibid. ).
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Rabbi 'Akiba said: They cast off the Kingdom of Heaven 7 See T.B. ‘Erubin, 53a; cf. Pal. Targum to Gen. 10:8 on Nimrod; see also the Book of Jashar vii. 46 ff., and Jerahmeel lvii. 14. Augustine rendered Gen. 10:9, "Nimrod was a hunter against God" ( de Civ. Dei, xvi. 4). from themselves, and appointed Nimrod king over themselves; a slave son of a slave. Are not all the sons of Ham slaves? 8 The Venice edition reads: "are slaves." And woe to the land when a slave rules, 9 The phraseology is based on Eccles. 10:16. as it is said, "For a servant, when he is king" 10 The previous verse says, "The earth trembles." Nimrod caused the people to tremble, as a result of discarding the Kingdom of Heaven. (Prov. 30:22).
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Rabbi Chakhinai 11 The first editions read "Chanina." said: Nimrod was a mighty hero, as it is said, "And Cush begat Nimrod, who began to be a mighty one in the earth" (Gen. 10:8). Rabbi Jehudah said: 1 See Rabbinic Philosophy and Ethics, pp. 44 f. On the garments of Adam and Eve see the Book of Jashar, vii. 24 ff.; Gen. Rab. 20:12 and lxv. 16; Pal. Targ. Gen. 25:27, xxvii. 15. The coats 2 The first editions read "coat." See Book of the Bee, p. 35. which the Holy One, blessed be He, made for Adam and his wife, were with Noah 3 The first editions read "them." See Hippolytus, A.N.C.L. vi. p. 492. in the ark, and when they went forth from the ark, || Ham, the son of Noah, brought them forth with him, and gave them as an inheritance to Nimrod. 4 The Recognitions of Clement, iv. 27, speak of Ham as the first magician and refer to Nimrod as follows: "the magic art having been handed down to him as by a flash" ( ibid . 29). When he put them on, all beasts, animals, and birds, when they saw the coats, 5 The MS. reads: "the writing" ( הכתב ). came and prostrated themselves before him. 6 See Rashi on T.B. Pesachim, 54b, and the Book of Jashar, loc. cit. The sons of men 7 The first editions read "they," i.e. his fellow-countrymen; see Jalkut, Gen. § 62. See J.E. ix. 309. thought that this (was due) to the power of his might; therefore they made him king over themselves, as it is said, "Wherefore it is said, Like Nimrod, a mighty hunter before the Lord" ( ibid. 9). 8 The next verse says, "The beginning of his kingdom ." See Josephus, Ant. i. 4. 2; T.B. Pesachim, 94b; and cf. Pal. Targum, in loc. , and the Book of the Bee, p. 37.
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Nimrod said to his people: 9 See T.B. Chullin, 89a; Gen. Rab. 26:4; and cf. Lekach Tob, Gen. p. 27a. Come, let us build a great city for ourselves, and let us dwell therein, lest we be scattered upon the face of all the earth, as the first people 10 At the Flood. According to Jubilees vii. 20, Noah enjoined upon his sons commandments "to cover the shame of their flesh, and to bless their Creator, and honour father and mother, and love their neighbour, and guard their souls from fornication and uncleanness and all iniquity. For owing to these three things came the flood upon the earth." (were). Let us build a great tower in its midst, ascending to heaven, 11 See T.B. Synhedrin, 109a, and Othijoth de R. ‘Akiba, letter Resh. B.H.M. iii. pp. 46 f. for the power of the Holy One, blessed be He, is only in the water, 12 Luria thinks that the correct reading should be "in heaven," and not "in the water." and let us make us a great name on the earth, as it is said, "And let us make us a name" ( ibid. xi. 4).
|
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Rabbi Phineas said: There were no stones there where-with to build the city and the tower. What did they do? They baked bricks and burnt them like a builder 1 Or "stone mason." (would do), until they built it seven 2 The first editions read "seventy." See Book of the Bee, p. 41. mils 3 "Mil" (mille) =2000 cubits. According to the Jalkut, Gen. in loc. , the height was seven miles; see also Jalkut Makhiri, Ps. 55 p. 145b. The MS. adds "of property." high, and it had ascents on its east and west. (The labourers) who took up the bricks went up on the eastern (ascent), and those who descended went down on the western (descent). If a man fell and died they paid no heed to him, but if a brick fell they || sat down and wept, and said: Woe is us ! when will another one come in its stead? 4 This indifference to the value of human life reappears in the story of the Egyptian bondage; see infra, p. 386. See also Rabbinic Philosophy and Ethics, p. 46, and cf. 3 Baruch iii. 5.
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"versionTitle": "Pirke de Rabbi Eliezer, trans. and annotated by Rabbi Gerald Friedlander, London, 1916",
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And Abraham, 5 In the first editions the name is "Abram." See Wisdom x. 5. son of Terah, 6 Terah was one of those who assisted in the building of the Tower of Babel, according to the Ẓohar, Lev. 111b. passed by, and saw them building the city and the tower, and he cursed them in the name of his God, 7 The expression is borrowed from 2 Kings 2:24. See Seder ‘Olam Rab. 1 p. 3a. as it is said, "Swallow up, O Lord, divide their language" (Ps. 55:9). But they rejected his words, 8 Abraham uttered his reproof in vain. See Jalkut, Pss. § 703. like a stone cast upon the ground. Is it not a fact that every choice and good 9 See 1 Sam. 9:2 for this phrase. stone is only put at the corner of a building? and with reference to this, the text says, "The stone which the builders rejected is become the head of the corner" ( ibid. cxviii. 22).
|
{
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"ref": "Pirkei DeRabbi Eliezer 24:7",
"versionTitle": "Pirke de Rabbi Eliezer, trans. and annotated by Rabbi Gerald Friedlander, London, 1916",
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Rabbi Simeon said: The Holy One, blessed be He, called to the seventy 10 The seventy nations with Israel form the human family. Israel has no guardian angel; God is the Guardian of Israel. See LXX, Deut. 32:8, for the earliest form of this Midrash. Augustine, de Civ. Dei, xvi. 5, offers a parallel to this Haggadah. See also Hippolytus (ed. Achelis), ii. p. 243; Clement of Alexandria, Strom, vi. 17; and Recognitions of Clement, ii. 42. angels, who surround the throne of His glory, and He said to them: Come, let us descend and let us confuse the seventy nations and the seventy languages. 11 The first editions read: "Come, let us confuse their speech."
|
{
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"ref": "Pirkei DeRabbi Eliezer 24:8",
"versionTitle": "Pirke de Rabbi Eliezer, trans. and annotated by Rabbi Gerald Friedlander, London, 1916",
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Whence (do we know) that the Holy One, blessed be He, spake 1 Luria reads, "He called." The first editions read: "descended unto them." to them? Because it is said, "Go to, let us go down" (Gen. 11:7). "I will go down" is not written, but "Go to, let us go down." 2 See Jalkut Makhiri, Pss., loc. cit. , and cf. Gen. Rab. 38:10. And they cast lots among them. Because it is said, "When the Most High gave to the nations their inheritance" (Deut. 32:8). The lot of the Holy One, blessed be He, fell upon Abraham and upon his seed, 3 Some editions read: "and upon his house." as it is said, "For the Lord's portion is his people; Jacob is the lot of his inheritance" ( ibid. 9).
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{
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"ref": "Pirkei DeRabbi Eliezer 24:9",
"versionTitle": "Pirke de Rabbi Eliezer, trans. and annotated by Rabbi Gerald Friedlander, London, 1916",
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