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The Holy One, blessed be He, said: The portion and lot which have fallen to Me, 4 See Jalkut, Psalms, § 667. My soul liveth thereby, 5 The first editions read: "My soul delighteth in him." as it is said, "The lots have fallen unto me in pleasures; yea, I have a goodly heritage" (Ps. 16:6). The Holy One, blessed be He, descended with the seventy angels, who surround || the throne of His glory, and they confused their speech into seventy 6 Some editions read, "seventy languages." The first editions add: "Each nation had its own writing and its own language, and He appointed an angel over each people. And Israel fell unto His lot and portion, and concerning this it is said, ‘For the Lord's portion is his people'" (Deut. 32:9). Each nation had not only its own language but also its peculiar style of writing. nations and seventy languages. Whence do we know that the Holy One, blessed be He, descended? Because it is said, "And the Lord God came down to see the city and the tower" (Gen. 11:5). This was the second descent. 7 See supra, p. 97.
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And they wished to speak one to another in the language 8 The first editions read, "in the holy language." See supra, p. 161. The original language was Hebrew. See for a parallel legend, Recognitions of Clement, i. 30, and the Book of the Bee, p. 42. of his fellow-countryman, but one did not understand the language of his fellow. What did they do? Every one took his sword, and they fought one another to destroy (each other), and half the world fell there by the sword, and thence the Lord scattered them upon the face of all the earth, as it is said, "So the Lord scattered them abroad on that account, upon the face of all the earth" ( ibid. 8).
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Rabbi Meir said: Esau, the brother of Jacob, saw the coats 1 The first editions add: "which the Holy One, blessed be He, made for Adam and Eve." of Nimrod, and in his heart he coveted them, 2 The Venice edition reads, as in our text, "them"; but the Prague edition reads "it" ( i.e. one garment). and he slew him, 3 See the Book of Jashar vii. 24, and Pal. Targum, Gen. 25:27 f. The wonderful garments of Adam and Eve have a parallel in the seamless tunic of the Founder of Christianity, see A.N.C.L. xvi. pp. 235 f. and took them from him. 4 See Midrash Agadah, Gen. 27:13; Lekach Tob, Gen. p. 66b and 67a; Jalkut, Gen. § 115; cf. Rashi on T.B. Pesachim, 54b, and Tanchuma. Toledoth, § xii. Whence (do we know) that they were desirable in his sight? Because it is said, "And Rebecca took the precious raiment of Esau, her elder son" ( ibid. xxvii. 15). When he put them on he also became, by means of them, a mighty 5 The sentence is wanting in the Oxford MS. (O.A. 167). hero, as it is said, "And Esau was a cunning hunter" ( ibid. xxv. 27). And when Jacob went forth 6 After receiving the blessing from Isaac. from the presence of Isaac, his father, he said: Esau, the wicked one, is not worthy to wear these coats. What did he do? He dug in the earth and hid them there, as it is said, "A noose 7 The rest of the verse says, "and a trap for him in the way." The garments enabled the wearer to catch the animals. Sec Pal. Targum, Gen. 27:15; and Jalkut, Gen. § 115. is hid for him in the earth" (Job 18:10).
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CHAPTER XXV THE SIN OF SODOM [29 A . ii.] T HE third descent 1 See preceding chapter. On the ten descents see Ẓohar, Gen. 75a; Aboth de Rabbi Nathan ( a ) xxxiv.; Gen. Rab. 38:9 and xlix. 6; and Jalkut, Gen. §27 and §83, and supra, p. 97, note 1. which He descended 2 The first editions read: "which the Holy One, blessed be He, descended." || was at Sodom, as it is said, "I will go down now and see" (Gen. 18:21). The Holy One, blessed be He, said: Shall I not 3 The first editions read: "I will tell." tell My friend Abraham an important matter which I will do in My world in the future, as it is said, "And the Lord said, Shall I hide from Abraham that which I do?" ( ibid. 17). Rabbi Chanina, son of Dosa, 4 The first editions read here "Chaninah." said: The Holy One, blessed be He, was revealed, and three angels 5 According to our book, God with three angels appeared to Abraham at Mamre; see Rashbam, Ibn Ezra, and Nachmanides, in loc. (Gen. 18). According to Midrash Agadah, Gen. (p. 39), the three angels were Michael, Gabriel, and Raphael. See also T.B. Joma, 37a, and Lekach Tob, Gen. p. 41b. (appeared) unto our father Abraham, as it is said, "And he lifted up his eyes and looked, and, lo, three men" ( ibid. 2). He 6 The first editions read: "One" (angel). began to inform him about the conception 7 On the angelic message to Abraham see T.B. Baba Mezi'a, 86b; Pal. Targum to Gen. 18:2; Gen. Rab. 48:16 and 1. 2; Ẓohar, Gen. 99a. of the womb by Sarah his wife, as it is said, "I will certainly return unto thee when the season cometh round" ( ibid. 10). Afterwards He 8 Instead of "Afterwards," the first editions read: "Another" (angel). told (him) about the doom 9 Lit. the work, or affair, or business. of Sodom, 10 The first editions add: "and Gomorrah." as it is said, "And the Lord said, Because the cry of Sodom and Gomorrah is great" ( ibid. 20).
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Hence thou mayest learn: 1 The first editions read: "they said," i.e. the sages. Everyone, who wishes to tell his companion a matter which is a disgrace to him, begins with a good word 2 This rule still obtains in connection with the public recital of the Torah; see Orach Chayyim, 138 and concludes with the evil matter which is unpleasant to him. Whence do we learn this? From the Holy One, blessed be He, for when He was revealed to our father Abraham, He began to announce to him (the good news) concerning the conception by Sarah his wife. Afterwards He told him about the fate of Sodom, as it is said, "And the Lord said, Because the cry of Sodom and Gomorrah is great" ( ibid. ). 3 The first editions omit the repetition of the quotation here. (Abraham) began to ask for compassion before Him on behalf of Lot, the son of his brother. He spake before Him: Sovereign of all worlds ! Like the death of the wicked shall the death of the || righteous be? (As it is said), 4 "As it is said" is omitted in the MS. "Wilt thou consume the righteous 5 "The righteous" in the Hebrew is in the singular number; this fact might suggest the idea that Abraham was referring to Lot. with the wicked?" ( ibid. 23). The Holy One, blessed be He, answered him: Abraham ! 6 The first editions add: "By thy life!" By the merit of the righteous 7 The first editions read: "By the merit of fifty righteous (people)." (one) will I forgive Sodom. 8 The first editions read: "as it is said." "If I find in Sodom fifty righteous" ( ibid. 26), then will I forgive it all its 9 The first editions read: "their." sins.
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Hence they 10 The sages. said: If there be fifty righteous in the world, the world exists through their righteousness. (Abraham) arose and began to beseech (God), and made supplication before Him until he brought (the number down to) ten. Hence (the sages said): 11 The first editions read: "Hence the sages said: If there be ten righteous people in a place, by their merit the place is delivered." (When there are) ten people in a place, the place is delivered by their righteousness, as it is said, "And he said, I will not destroy it for the sake of the ten" ( ibid. 32). 12 See Gen. Rab. 49:13; Shocher Tob, Ps. 5 p. 26b; and Ẓohar, Gen. 105b. Jer. 5:1 is the Biblical authority for the doctrine that the merit of the individual procures Divine forgiveness; cf. Ezek. 14:19. The inference as to the salvation of the world by the merit of fifty righteous people is derived from God's words in Gen. 18:26: "And I will spare for their sake all the place" ( i.e. every place). Abraham had spoken merely of "the place."
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Rabbi Ẓe'era said: The men of Sodom were the wealthy men of prosperity, 1 The first editions read: "the wealthy men of the world." on account of the good and fruitful land 2 Sodom was situated at the right of Jerusalem; see Ezek. 16:46. The phraseology in our text is borrowed from Num. 13:19, 20. whereon they dwelt. For every need which the world requires, they obtained therefrom. They procured gold therefrom, as it is said, "And it had dust of gold" (Job 28:6). What 3 The first editions omit this sentence. is the meaning (of the text), "And it had dust of gold"? At the hour when one of them wished to buy a vegetable, he would say to his servant, Go and purchase for me (for the value of) an assar. 4 of a silver Denar. On this point see Krauss, T.A . ii. p. 407. The first editions add: "(some) vegetables." He went and bought (it), and found beneath it heaps of gold; 5 Lit. "full of gold." The first editions read: "gold." See T.B. Synhedrin, 109a; Siphrê, Deut. § 43; and Tosephta Sotah iii. p. 296. thus it is written, "And it had dust of gold" 6 See Lev. Rab. 5:2; and Jalkut, Job, § 915. The idea of the Haggadah seems to be as follows: When the vegetable was bought at the cost of an Assar, the dust of the earth which was clinging to the vegetable was so valuable (owing to the gold which it contained) that the purchaser received back more than he had paid. ( ibid. ). They obtained silver therefrom, as it is said, "Surely there is a mine for silver" ( ibid. 1). They procured precious stones and pearls thence, as it is said, || "The stones thereof are the place of sapphires" ( ibid. 6). They obtained bread therefrom, as it is said, "As for the earth, out of it cometh bread" ( ibid. 5). But they did not trust in the shadow of their Creator, but (they trusted) in the multitude of their wealth, 7 See Ps. 52:9; the Midrashim refer this passage to the story of Sodom. for wealth thrusts aside its owners from the fear of Heaven, 8 The first editions read: "thrusts aside from its owners the fear of Heaven." as it is said, "They that trust in their wealth" (Ps. 49:6). 9 See Prov. 30:8.
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Rabbi Nathaniel 10 The first editions read: "Joshua, son of Korchah." said: The men of Sodom had no consideration for the honour of their Owner by (not) distributing food to the wayfarer and the stranger, 1 The first editions read: "the native and the stranger"; see Job 28:4. They caused human intercourse with the outside world to cease. To honour God is to be merciful; see Prov. 3:3 and xiv. 31; T.B. Sabbath, 127a. The men of Sodom did not suffer the birds to praise God by singing on the trees in their land. The Book of Jashar (xix. 7) says: "And when men heard all these things that the people of the cities of Sodom did, they refrained from coming there." For further stories of cruelty see Pal. Targum on Gen. 18; and cf. Rabbinic Philosophy and Ethics, pp. 60 ff. but they (even) fenced in 2 The first editions read: "they cut off." all the trees on top above their fruit so that they should not be seized; 3 The first editions read: "so that there should not be any benefit from them." (not) even by the bird of heaven, as it is said, "That path no bird of prey knoweth" (Job 28:7).
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Rabbi Joshua, son of Korchah, 4 The first editions read "Nathaniel." said: They appointed over themselves judges who were lying judges, and they oppressed every wayfarer 1 The first editions read: "the native and the stranger"; see Job 28:4. They caused human intercourse with the outside world to cease. To honour God is to be merciful; see Prov. 3:3 and xiv. 31; T.B. Sabbath, 127a. The men of Sodom did not suffer the birds to praise God by singing on the trees in their land. The Book of Jashar (xix. 7) says: "And when men heard all these things that the people of the cities of Sodom did, they refrained from coming there." For further stories of cruelty see Pal. Targum on Gen. 18; and cf. Rabbinic Philosophy and Ethics, pp. 60 ff. and stranger who entered Sodom by their perverse judgment, and they sent them forth naked, as it is said, "They have oppressed the stranger without judgment" (Ezek. 22:29). 5 See the Book of Jashar xix. 3 ff.; T.B. Synhedrin, 109a.
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They were dwelling in security without care and at ease, without the fear of war from all their surroundings, as it is said, "Their houses are safe from fear" (Job 21:9). 6 The first editions omit this quotation. They were sated with all the produce of the earth, but they did not strengthen with the loaf of bread either the hand of the needy or of the poor, 7 The Book of Jashar (xix. 44) reads: "For they (the men of Sodom) had abundance of food and had tranquillity amongst them, still they would not sustain the poor and needy." as it is said, "Behold, this was the iniquity of thy sister Sodom; pride, fulness of bread, 8 In the MS. the quotation ends here, "etc." being added. and prosperous ease was in her and in her daughters; neither did she strengthen the hand of the poor and needy" (Ezek. 16:49). 9 Their prosperity led to their rebellion against God; cf. Hos. 13:6. In the Book of Jashar, chapter xix., we have two stories on the theme of this paragraph; they are probably variants of one tradition. ||
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Rabbi Jehudah said: They made a proclamation in Sodom (saying): Everyone who strengthens the hand of the poor or the needy with a loaf of bread shall be burnt by fire. Peletith, 1 See T.B. Synhedrin, 109b. The name Peletith is given by the Pal. Targum on Gen. 18:21, Book of Jashar xix. 24; cf. Gen. Rab. 49:6; Jalkut, Gen. §83; and Rabbinic Philosophy and Ethics, p. 63. In the Midrash Agadah (Genesis), p. 42. the name of Lot's daughter is Kalah. The Oxford MS. (O.A. 167) reads "Paltia." daughter of Lot, was wedded to one of the magnates of Sodom. She saw a certain very 2 Lit. "broken," "afflicted," or "humiliated." See J.E. xi. 424. poor man in the street of the city, and her soul was grieved on his account, as it is said, "Was not my soul grieved for the needy?" (Job 30:25). 3 This quotation is not in the printed texts of P.R.E. What did she do? Every day when she went out to draw water she put in her bucket all sorts of provisions from her home, and she fed that poor man. The men of Sodom said: How does this poor man live? When they ascertained the facts, they brought her forth to be burnt with fire. She said: Sovereign of all worlds ! Maintain my right and my cause 4 Ps. 9:4 may have suggested the phrase of our text. Luria observes that this Psalm might well apply to the story of Sodom. (at the hands of) the men of Sodom. And her cry ascended before the Throne of Glory. In that hour the Holy One, blessed be He, said: "I will now descend, and I will see" (Gen. 18:21) 5 The first editions continue the verse: "whether according to her cry which is come unto me." The word in the Hebrew text which the R.V. renders "according to the cry of it" is rendered by the Midrash literally "according to her cry." whether the men of Sodom have done according to the cry 6 Pal. Targum, Gen. 18:20 f., reads: "And the Lord said to the ministering angels, The cry of Sodom and Gomorrah, because they oppress the poor, and decree that whosoever giveth bread to the needy shall be burnt with fire, is therefore great; and their guilt is exceedingly heavy. I will now appear, and see whether, as the cry of the damsel Peletith, which ascendeth before Me, they have completed their sins." of this young woman, I will turn her foundations upwards, 7 See Job 28:5. This chapter is applied by our author to the story of Sodom. See also Lev. Rab. 5:2; and Midrash Haggadol, c. 282, note 98. and the surface thereof shall be turned downwards, as it is said, "I will now descend, and I will see whether they have done altogether according to her cry, which is come unto me" ( ibid. ). "According to their cry" is not written here (in the text), only "According to her cry."
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And thus the text says, 8 Luria reads: "Behold (the text) says." The reading, if rendered literally, is: "And thus it (or he) says." "He who walketh with wise men shall be wise: but the companion of fools shall be broken" (Prov. 13:20). || "He who walketh with wise men shall be wise." To what is this like? To one who enters a perfumer's shop, although he neither takes anything nor gives anything, 1 Or, "he neither sells nor buys." nevertheless he absorbs a good scent, and goes away (therewith). Likewise everyone who walks with the righteous acquires some of their good ways and deeds. Therefore it is said, "He who walketh with wise men shall be wise." "But the companion of fools shall be broken" ( ibid. ). To what is this comparable? To a man who enters a tannery, although he neither takes or gives anything, 1 Or, "he neither sells nor buys." nevertheless he has absorbed a foul odour. 2 The first editions add: "and he brings it away with himself." Likewise he who walks with the wicked acquires some of their evil ways and deeds, that is according to what is written, 3 The first editions read: "as it is said." "But the companion of fools shall be broken" ( ibid. ).
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Another explanation: 4 This is missing in the first edition. "He who walketh with wise men shall be wise" ( ibid. ). This refers to Lot, 5 See Jalk'ut, Deut. § 824; Midrash, Prov. (ed. Buber), ch. xiii. p. 36b; and Jalkut, Prov. 13 § 950. who walked with our father Abraham, and learned of his good deeds and ways. They 6 The sages. said: What did our father Abraham do? He made for himself a house opposite to Haran, 7 Cf. Gen. 12:4 f. Luria suggests that the reading should be "Sodom." See Agadath Bereshith, 25Gen. Rab. 52:1 and liv. 6; Jalkut, Gen. § 84, reads: "outside Haran." and he received everyone who entered into or went out from Haran, and he gave him to eat and to drink. He said to them: Say ye, The God of Abraham is the only one in the universe. 8 The first editions read: "He said to him: There is one God in the Universe." || When Lot came to Sodom he did likewise. When they made proclamation in Sodom: All who strengthen the hand of the poor or needy with a loaf of bread shall be burnt by fire, 9 See Pal. Targum, quoted supra, p. 183, note 6. he was afraid of the men of the city, (and did not venture) to do so by day, but he did it by night, as it is said, "And the two angels came to Sodom at even; and Lot sat in the gate of Sodom" (Gen. 19:1). Why did Lot sit in the gate of Sodom? 1 The first editions read: "For on that day they had appointed him (judge) over themselves. (Lot) overtook them (the angels) and said to them," etc. Cf. Esth. 5:13, for Mordecai who sits in the "king's gate," i.e. as a judge; cf. Sublime Porte for the use of "gate" as a court of government or law. The MS. seems to have a mistake here; it merely repeats what was stated a few lines previously, without explaining why Lot sat in the gate of Sodom. See Pal. Targum, in loc. Because he was afraid of the men of the city, (and did not venture) to act (charitably) by day, but he did so by night. He saw the two angels walking in the street of the city, and he thought that they were wayfarers in the land, and he ran to meet them. He said to them: Come and lodge ye overnight in my house, eat and drink, and ye shall go your way in peace. But the men would not accept this for themselves, and he took them by the hand against their will, and brought them inside his house, as it is said, "And he urged them greatly" ( ibid. 8).
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A certain young man of the people of that city saw them, and he ran and told all the men of that city, and they all gathered together at the door of the house to do according to their wont, even deeds of sodomy, 2 The first editions omit "deeds of sodomy." A parallel occurs in Clement of Alexandria, Pæd, iii. 8. as it is said, "And they called unto Lot, and said unto him, || Where 3 The MS. does not give this part of the verse. are the men who came to thee to-night? bring them forth unto us that we may know 4 "Know" in the sense of punishing offenders, cf. Judg. 8:16; see Parchon's Heb. Lexicon, s.v. ידע ; or perhaps it is used here in the sense of carnal knowledge. them" ( ibid. 5). What did Lot do? Just as Moses gave his life for the people, 5 The first editions read "Israel." See Mekhilta, p. 34b. so Lot 6 The first editions read: "So Lot gave his life for them." By going out to reason with the men of Sodom, who threatened to deal with him according to their wont. gave up his two daughters instead of the two angels, as it is said, "Behold, now, I have two daughters" ( ibid. 8). But the men 7 Of Sodom. would not agree (and did not accept them). What did the angels do to them? They smote them with blindness until the dawn of the (next) morning. All were treated with (measure for) measure. 8 See Pal. Targum, Gen. 19:24: "And the word of the Lord had caused showers of favour to descend upon Sodom and Gomorrah that they might repent, but they did not." Just as he had taken them by the hand without their will and taken them into his house, so they took hold of his hand, 1 Cf. Gen. 19:16 ff. Some of the later editions omit the words "the hand of his wife." See Midrash Haggadol, c. 291 f. and the hand of his wife, and the hand of his two daughters, and took them outside the city, as it is said, "But he lingered; and the men laid hold upon his hand" ( ibid. 16). And they 2 The angels. said to them: 3 Lot and his family. The text in Gen. (19:17) says, "Do not look behind thee "; note that the singular number is employed. Do not look behind you, for verily the Shekhinah of the Holy One, blessed be He, has descended in order to rain upon Sodom and upon Gomorrah brimstone and fire. 4 Pal. Targum, Gen. 19:24, reads: "There are now sent down upon them sulphur and fire from before the word of the Lord from Heaven." See Ẓohar, Gen. 107b f. The pity of 'Edith 5 The MS. reads either "‘Erith" or "‘Edith." Midrash Haggadol, c. 293, has "‘Edith." In Jalkut, in loc., "‘Erith" is the reading. 'Edith points to "‘Ed," witness, for such was the pillar of salt. "Ado" is the reading in the Book of Jashar (xix. 52). Pal. Targum, loc. cit. 26, reads: "And his wife looked after the angel to know what would be the end of her father's house, for she was of the daughters of the men of Sodom, and because she sinned by salt she was manifestly punished; behold, she was made a statue of salt." The Second Version adds: "until the time of the resurrection shall come when the dead shall arise." the wife of Lot was stirred for her daughters, who were married in Sodom, 6 See Midrash Haggadol, loc. cit. and she looked back behind her to see if they were coming after her or not. And she saw behind 7 The first editions read: "behind her." the Shekhinah, and she became a pillar of salt, as it is said, "And his wife looked back from behind him, and she became a pillar of salt" ( ibid. 26). 8 The first editions add the following: "And she stands even now. All day the oxen lick it and it decreases up to her feet, and in the morning (the pillar of salt) grows afresh, as it is said: ‘And his wife looked back from behind him, and she became a pillar of salt'" (Gen. 19:26). In the days of Maimonides all trace of the pillar had been lost. The Book of Jashar (xix. 54) reads: "And the oxen which stood in that place daily licked up the salt to the extremities of their feet, and in the morning it would spring forth afresh and they again licked it up, unto this day." For a parallel Christian Midrash, see "A Strain of Sodom" in A.N.C.L. xviii. p. 230. See Jalkut, Esth. § 1055; Jalkut, Exodus, § 256. See Koran (ed. Rodwell), lxxxvii. p. 301, and Josephus, Ant. i. 11. 4, for references to Sodom. On Lot's wife, see Wisdom x. 7; Cyril of Jerusalem; Mystagogue's Catechism viii.; Augustine, de Civ. Dei, x. 8. On the Flight from Sodom, see Ambrose, Flight from the World, 54; Gregory the Great, Pastoral Rule, iii. 27. On Lot's hospitality, see Chrysostomus, Hom, xxxiii. 2; cf. Heb. xiii. 2. See also Grünbaum, op. cit. pp. 132 ff., and Ginzberg, op. cit. pp. 108 ff.
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CHAPTER XXVI THE TRIALS OF ABRAHAM [31 A . ii.] O UR father Abraham was tried with ten trials, 1 See Jubilees xvii. 17 and xix. 8. Parallels to our text are to be found in Aboth 5:3 (with a variant reading); Aboth de R. Nathan ( a ) xxxiii. and ( b ) xxxvi.; Jalkut, Gen. § 68; Book of Jashar xii. ff.; Shocher Tob, Ps. 18 p. 77a; Midrash Agadah (Genesis), p. 26; and cf. Liturgy for the Second Day of the New Year, the Piyyut: "Thy Word is pure"; and see Rabbinic Philosophy and Ethics, p. 75, and cf. Grünbaum, op. cit. pp. 99 f. || and he stood firm in them all. 2 The first editions insert here the following: "and it was foreseen by him that in the future his children would tempt the Holy One, blessed be He, with ten trials, and He anticipated the cure for their wound, and He tried him with ten trials." The first trial 3 The Aboth de R. Nathan, loc. cit., does not enumerate this nor the second trial. On the order of the trials, see Hoffmann, Mishnajoth, p. 352. was when our father Abraham was born; all the magnates of the kingdom 4 See Rabbinic Philosophy and Ethics, pp. 49 f., and Jalkut, Gen. loc. cit., which reads as our MS.; and see the Book of Jashar (viii. 15 ff.), and Jerahmeel xxxiv. The first editions omit: "and the magicians." Instead of "the kingdom" later editions read "Nimrod." The magicians were led to persecute Abram by observing his star at his birth; see infra, pp. 377 f.; and cf. Beer, Das Leben Abrahams, pp. 98 f. The birth stories of Abraham, Moses (cf. Josephus, Ant. ii. 9. 2, and T.B. Sotah, 12a), and Jesus have much in common except the "Virgin Birth," which is peculiar to the narrative concerning the birth of the founder of Christianity. and the magicians sought to kill him, and he was hidden under the earth 5 Lit. "in a house of the earth," i.e. a cave. Cf. Isa. 41:2 and the Book of Jashar viii. 35. for thirteen years without seeing sun or moon. After thirteen years 6 The Midrashim differ on this point; see Gen. Rab. 38:12, xcv. 3; Cant. Rab. on Cant. 2:5. See the Book of Jashar ix. 4; and R. Bechai on Gen., in loc. See also T.B. Nedarim, 32a; Est. Rab. 2:5; and generally for the legends of Abraham, see Ginzberg, The Legends of the Jews, i. pp. 185 ff., and Gorion's Die Sagen der Juden , ii. pp. 26 ff. For further references see Beer, op. cit. pp. 102 f. Our book relates that Abraham was in his fourteenth year when he abandoned idol worship. This agrees with Jubilees xi. 16, which also speaks of his learning writing. Our author varies this by referring to his knowledge of the Holy language. Jubilees xii. 25, 26, however, refers to Abraham's ability to speak Hebrew. he went forth from beneath the earth, speaking the holy language; 1 See Gen. Rab. 42:8. and he despised idols 2 The first editions read: "groves." and held in abomination the graven images, and he trusted in the shadow of his Creator, and said: 3 The first editions add: "O Lord of Hosts." This is part of the verse quoted. See the Gospel of Pseudo-Matthew vi. ( A.N.C.L. xvi. p. 23) for a parallel Christian Midrash. "Blessed is the man who trusts in thee" (Ps. 84:12).
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The second trial was when he was put into prison for ten years—three years in Kuthi, 4 The first editions read Kutha, which is identified by the Talmud (B. Baba Bathra, 91a) with the Casdim; see also Josephus, Ant. i. 6. 5 and i. 7. 1. seven years in Budri. 5 Cf. T.B. Baba Bathra, loc. cit., and Jalkut, Gen. § 77. The first editions read Kardi; for the variant spellings see Jastrow, T.D. 1412a. Probably our MS. should read Kudri. See also Hippolytus (ed. Achelis). p. 90. After 6 In the first editions the reading is: "Some say three years in Kardi and seven years in Kutha." ten years they sent and brought him forth and cast him into the furnace of fire, 7 See Rabbinic Philosophy and Ethics, pp. 52 ff., and cf. Pal. Targnm, Gen. 11:28. See also infra, p. 420. and the King of Glory 8 See T.B. Pesachim, 118a, and Cant. Rab. on Cant. 1:1. put forth His right hand 9 See Gen. Rab. 44:4. and delivered him from the furnace of fire, as it is said, "And he said to him, I am the Lord who brought thee out of the furnace 10 אור (Ur), "furnace." Cf. Isa. 44:16 and Grünbaum, op. cit. pp. 90 ff., and see Introduction, p. li. of the Chaldees" (Gen. 15:7). Another verse (says), "Thou art the Lord the God, who didst choose Abram, and broughtest him forth out of the furnace of the Chaldees" (Neh. 9:7). 11 This quotation is omitted by the printed texts. It forms part of the morning liturgy; see Singer, p. 34.
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The third trial was his migration 12 See Jubilees xvii. 17. This trial is the first according to the Midrash Haggadol, Gen. c. 201. from his father's house 13 From Ur of the Chaldees, his country. This agrees with Ibn Ezra's interpretation of the text, Gen. 12:1. and from the land of his birth; and He brought him to Haran, 1 Luria thinks that the text should continue: "as it is said: ‘Get thee out of thy land and from thy birthplace'" (Gen. 12:1). and there his father Terah died, 2 See Seder ‘Olam Rab. 1 p. 2b, note 22, and p. 3a, note 24. and Athrai 3 The 2nd ed. reads Amathlai; see T.B. Baba Bathra, 91a, and Beer, op. cit. pp. 96 f. his mother. 4 See T.B. Baba Bathra, loc. cit. Migration is harder for man than for any other creature. 5 Cf. T.B. Kethuboth, 28a, based on Isa. 22:17; see also T.B. Synhedrin, 26a, and Jalkut on Isa. § 280. Perhaps the last words of the sentence in our text should read: "than anything else." The reading in the Midrash Haggadol, Gen., loc. cit., is: "which was the hardest of all" (the trials). Whence do we know of his migration? Because it is said, "Now the Lord said || unto Abram, Get thee out" (Gen. 12:1). 6 The first editions continue the quotation.
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The fourth trial (was the famine). From the day when the heavens and the earth were created, the Holy One, blessed be He, had not brought into the world a famine but only in the days of Abraham, 7 This does not agree with Gen. Rab. 25:3, according to which there were two famines prior to the days of Abraham. and not in any of the lands but only in the land of Canaan, 8 See Rashi, Gen. 12:10. in order to try him and to bring him down into Egypt, as it is said, "And there was a famine in the land, and Abram went down into Egypt" ( ibid. 10).
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The fifth trial was when Sarah his wife was taken to Pharaoh to be (his) wife. And is there any man, who seeing his wife taken away to another man, would not rend his garments? But (he trusted in the Holy One, blessed be He,) that he would not approach her. 9 The words in brackets are missing in our MS.; they are based on Luria's emendation. The first editions read: "But in accordance with her counsel he did not approach her." Whence do we know that Sarah was taken to Pharaoh to be his wife? Because it is said, "And the princes of Pharaoh saw her" ( ibid. 15). 10 The printed texts omit the question and answer. The rest of the quotation reads: "And they praised her to Pharaoh: and the woman was taken into Pharaoh's house."
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Rabbi Joshua, son of Korchah, 11 The first editions read: "Rabbi Tarphon." This agrees with the reading preserved in the Midrash Haggadol, Gen. c. 208 f. said: In that night when our mother Sarah was taken, it was Passover night, 12 See supra, p. 153, for a similar expression in connection with the offering of Cain and Abel; cf. Ẓohar, Gen. 21b, 22a. and the Holy One, blessed be He, brought upon Pharaoh and upon his house great plagues, 1 Cf. Jalkut, Gen. § 68. to make known 2 The Venice edition reads: "to make known to him." that thus in the future would He smite the people of his land, 3 The first editions read: "the Egyptians with great plagues." as it is said, "And the Lord plagued Pharaoh and his house with great plagues " ( ibid. 17). Concerning the Egyptians it is written, "Yet one plague more will I bring upon Pharaoh, and upon Egypt" (Ex. 11:1). Was this a plague? Was it not (the slaying of) the first-born of the Egyptians? But the slaying is compared with the plagues, therefore it is said, "And the Lord plagued || Pharaoh" (Gen. 12:17). 4 This entire section from "Concerning" is omitted in the printed texts. On the subject-matter see Midrash Agadah (Gen.), p. 47.
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Rabbi Joshua ben Korchah said: Because of his love for her, (Pharaoh) 5 "Pharaoh" is missing in the MS.; it occurs in the first editions. wrote in her marriage document (giving her) all his wealth, 6 Lit. "his Mammon." On this term see Jewish Sources of the Sermon on the Mount, p. 169. whether in silver, or in gold, or in man-servants, or land, 7 Jalkut, loc. cit., adds: "maid-servants." and he wrote (giving) her the land of Goshen for a possession. Therefore the children of Israel dwelt in the land of Goshen, in the land of their mother Sarah. 8 The first editions read: "which belonged to our mother Sarah." Have we an apology on behalf of Jews, who in the days of our author were living in Egypt, claiming to be in their own land? He (also) wrote (giving) her Hagar, his daughter 9 See Pal. Targum, Gen. 16:1, and Gen. Rab. 45:1., and the Book of the Bee, p. 42. from a concubine, as her handmaid. And whence do we know that Hagar was the daughter of Pharaoh? 10 The first editions read: "Hagar the Egyptian was an hand-maid?" See Midrash Haggadol, Gen. c. 208, and c. 241. Because it is said, "Now Sarai Abram's wife bare him no children; and she had an handmaid, an Egyptian, whose name was Hagar" ( ibid. xvi. 1). Pharaoh rose up early in the morning confused 11 The first editions add: "and agitated." because he had not approached her, 12 The first editions read: "Sarah." The various incidents are based on the story of Abimelech's conduct in a similar instance. and he sent and called Abraham, and said to him: Behold, Sarai thy wife is before thee, and all the deeds of her marriage contract are with her, take (her) and go, do not tarry in this land, as it is said, "Now therefore behold thy wife, take her, and go" ( ibid. xii. 19). 1 The first editions add: "And it is written after this (text)." "And Pharaoh gave men charge concerning him, 2 The quotation ends here. See Pal. Targum, in loc. The first editions add: "Whatever he gave to Sarah, Abimelech gave to Abram, as it is said, ‘And Abimelech took sheep and oxen, and menservants and womenservants'" (Gen. 20:14). and they sent him forth" ( ibid. 20). And he had Abraham led so as to come 3 The first editions read: "And he had Abram led (so as) to come in the land of Canaan as far as the land of the Philistines." to the land of Canaan. He sojourned in the land of the Philistines 4 Luria thinks that the reading of our text was originally thus: "Let us pass over the narrative of Abraham, from his entrance into Egypt till he came to the land of the Philistines; all this story will be narrated farther on in this book." Our MS. preserves apparently a better reading. in order to be refreshed there. And he went away. And everything is foreseen by the Holy One, blessed be He, and Abimelech 5 Luria holds that the text should read: "As far as the land of the Philistines, and (here) Abimelech sent and took Sarah, thinking that he would be enabled to acquire children from her; but everything is revealed before the Holy One, blessed be He, Michael descended," etc. Our MS. seems to have preserved the true text. sent and took Sarah, thinking to raise up children from her, as it is said, "And Abimelech… sent, and took Sarah" ( ibid. xx. 2).
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And Abimelech became impotent, and all the women of his house became barren, 6 See T.B. Baba Kamma, 92a. The MS. adds: "and even Michael (came before) Abimelech." The words are out of place, and are wanting in the Oxford MS. even || to the smallest insect (which also became) barren, as it is said, "For the Lord had fast closed up all the wombs of the house of Abimelech" ( ibid. 18). And the angel Michael descended and drew his sword against him. 7 The first editions add: "to slay him." For the narrative see Pesikta Rabbathi, p. 176b; and cf. Liturgy for the Second Day of the New Year (ed. Heidenheim), p. 33a, where the ten trials are enumerated; and cf. T.B. Baba Kamma, loc. cit., and R.É.J., lxviii. p. 147. Abimelech said to him: Is this a true judgment and a true sentence to slay me as long as I had no knowledge? 8 The first editions read: "to slay me for a matter which I did not know, as it is said." "Wilt thou slay even a righteous nation?" ( ibid. 4). 9 The first editions add: "Verily he said unto me: ‘She is my sister'" (Gen. 20:2). He said unto him: 10 Abimelech. "Restore the man's wife, for he is a prophet" ( ibid. 7). 1 The first editions add here: "From thee one may learn, if a man come to a town, let people ask him concerning his requirements of food, but let them not inquire after his wife." See T.B. Maccoth, 9b, and T.B. Baba Kamma, 92b. "And he shall pray for thee, and thou shalt live" ( ibid. ).
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Rabbi Joshua, son of Korchah, (rehearsed) before Rabbi Tarphon (saying): Whatever Pharaoh gave, he gave to Sarah; whatever Abimelech gave, he gave to Abraham; as it is said, "And Abimelech took sheep and oxen" ( ibid. 14). 2 The text continues: "and gave them unto Abraham." The entire sentence is wanting in the first editions. The section seems out of place here. Abraham arose and prayed before the Holy One, blessed be He, and said before Him: Sovereign of all the worlds ! Thou hast created the whole world to increase and multiply, and let Abimelech and all the females of his household increase and multiply. The Holy One, blessed be He, was entreated of him, as it is said, "And Abraham prayed 3 The quotation ends here in the MS.; it is continued in the first editions. unto God: and God healed Abimelech, and his wife, and his maidservants; 4 The first editions read: "his household." The legend of Abram in the furnace was known to Augustine, de Civ. Dei, xvi. 15. The incident with Sarah and Abimelech is discussed by Chrysostomus, To Olympias, iii. 3; Theodoret, On Divine Providence, x. Augustine, de Civ. Dei, xvi. 19, defends Abraham's conduct and praises him in this connection. and they bare children" ( ibid. 17).
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CHAPTER XXVII THE TRIALS OF ABRAHAM ( continued ) [32 A . i.] T HE sixth trial 1 According to Midrash Agadah, Gen. p. 26, this incident is not enumerated among the ten trials of Abraham. A good deal of the material of this chapter is preserved in Midrash Haggadol, Gen. c. 214 ff.; especially cols. 217 and 218. was (when) all the kings 2 Amraphel and his allies mentioned in Gen. 14:1. Amraphel is identified with Nimrod in T.B. ‘Erubin, 53a. See Gen. Rab. 42:4. came against him 3 See Jalkut, Gen. § 68, which has used P.R.E. to slay him. 4 See T.B. Synhedrin, 95b. They said: Let us first begin with the house 5 The first editions read: "with the son of his brother." The reference is to Lot. of his brother, and afterwards let us begin with him. 6 See Lekach Tob and Agadath Bereshith on Gen. 14:11. On account of Lot they took all (the wealth of) 7 Our MS. omits "the wealth of"; it occurs in the first editions; see also for similar text, Midrash Haggadol, Gen. c. 216. Sodom and Gomorrah, 8 See Gen. Rab. 42:7. as it is said, "And they took all the goods of Sodom and Gomorrah" || (Gen. 14:11). Afterwards they took Lot captive, and all his wealth, as it is said, "And they took Lot… and 9 The MS. reads: "and all his goods"; the word "all" is not in the actual quotation. his goods" ( ibid. 12).
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Michael came and told Abraham, as it is said, "And there came one who had escaped , and told Abram 10 See Rabbinic Philosophy and Ethics , p. 182. the Hebrew" ( ibid. 13). He 11 i.e. Michael. See Midrash Haggadol, Gen., loc. cit., which has a better text: "for he discloses all the secrets of the world." is the prince of the world, he was the one who told, as it is said, "Curse not the king, no, not in thy thought;… he who hath wings shall tell the matter" (Eccles. 10:20). Why was his name called "Palit" ("One who had escaped")? Because in the hour when the Holy One, blessed be He, caused Sammael and his band to descend from heaven from their holy place, 1 See supra, pp. 46, 92, 99. he caught hold of the wings of Michael to make him fall 2 "With him" is added by the ‘Arukh, ed. Kohut, vi. p. 340b. with himself, and the Holy One, blessed be He, saved 3 פלט , hence פליט (Palit). him from his power; 4 Lit. "hand." See Assumption of Moses x. 1, 2 for the final conflict between Michael and Satan. Cf. Jude 9. therefore was his name called "The one who had escaped." 5 Palit. The title of Michael as P ALIT ( פליט ) may possibly be due to an abbreviated form of his other title of P RAKLIT ( פרקליט ); see Rabbinic Philosophy and Ethics, p. 74. Concerning him Ezekiel said, "One who had escaped 6 See Pal. Targum, Gen. 14:13. out of Jerusalem came to me, saying, The city is smitten" (Ezek. 33:21).
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Abraham rose up early in the morning, and he took his three disciples, Aner, Eshcol, and Mamre, with him, and Eliezer 7 The first editions read: "three disciples and Eliezer his servant." his servant with him (also), and he pursued after them as far as Dan, which is Pameas, 8 See T.B. Megillah, 6a, Bechoroth, 55a, and ‘Arukh, ed. Kohut, vi. p. 369b; and cf. Targum to Cant. 5:4. as it is said, "And he pursued as far as Dan" (Gen. 14:14). And there the righteous man 9 Abraham. was hindered, for there it was told him: Abraham, know thou that in the future 10 See T.B. Synhedrin, 96a; and Pal. Targum, Gen. 14:14. thy children's children will serve idols in this place; therefore was he hindered there. Whence do we know that Israel served idols there? Because it is said, "And he made two calves of gold… and he set the || one 11 The calf of gold. in Bethel, and the other put he in Dan" (1 Kings 12:28, 29). There he left his three disciples, 12 See T.B. Nedarim, 32a; Gen. Rab. 43:2; Agadath Bereshith, 13; Agadath Bereshith, 13; and cf. Tanchuma, Lekh Lekha, § ix. The first editions add: "and their wives with them." and he took his servant Eliezer. The numerical value of the letters of his name equals 318. 13 This Haggadah was known to Clement of Alexandria, whose book The Miscellanies, vi. 11, states: "As then in astronomy we have Abraham as an instance, so also in arithmetic we have the same Abraham. For, hearing that Lot was taken captive, and having numbered his own servants born in his house, 318, he defeats a very great number of the enemy." See also the Epistle of Barnabas ix., where the "318" is interpreted as a Christian Midrash. See Siegfried, Philo von Alexandria, p. 330, and Güdemann, Religionsgeschichtliche Studien, pp. 119–121. Other Rabbinic parallels are Pal. Targum, Gen., loc. cit., and Pesikta Rabbathi, § xviii. p. 91b. The first editions add after 318: "He led forth his trained men, born in his house" (Gen. 14:14). There are also variations in the next quotation, according to our MS. and the first editions respectively. He pursued them as far as the left of Damascus, 1 See Gen. 14:15. as it is said, "And he pursued them unto Hobah" (Gen. 14:15).
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Samuel the Younger said: There the night was divided for him; (the night) when the children of Israel went forth out of Egypt, 2 The first editions read: "That is the night which was from of old, that is the night in which He smote the first-born of the Egyptians." This night was destined from the beginning, prepared for the victories of Abraham and his seed, see Mekhilta, p. 13a; Gen. Rab. 43:3; and cf. infra, pp. 201, 402. The night itself was divided, one-half being spent in the days of Abraham in gaining victory, and the other half of the night was destined to be reserved for the victory of God over Egypt at the Exodus. See Wisdom xviii. 6. that was the night in which Abraham smote the kings and their camps with them, as it is said, "And he divided himself against them by night, he and his servants" ( ibid. ). 3 The first editions add: "And concerning this (night) it is said: ‘And it came to pass at midnight'" (Ex. 12:29). See Pal. Targum, Gen. 14:15.
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Hillel the Elder said: Abraham took all the wealth of Sodom and Gomorrah and all the wealth of Lot, the son of his brother, and he returned in peace, 4 This is based on the Haggadic interpretation of Isa. 41:3. See Pal. Targum, Gen. 14:16, and cf. T.B. Synhedrin, 108b; Ẓohar, Gen. 26a, and Gen. Rab., loc. cit. and not even one of his men failed 5 For the word in the text see 2 Sam. 17:22. Luria interprets: "nothing of the wealth was missing." him, as it is said, "And he brought back all 6 Our MS. omits "all." the goods, and also his brother Lot" ( ibid. 16). 7 The first editions add here: "Abraham was afraid, and said: Perchance I have slain all these troops (or, multitude), and no righteous person can be found among them. The Holy One, blessed be He, said to him: ‘Fear not, Abram' (Gen. 15:1). With reference to this it is said: ‘He pursueth them and passeth on safely, even by a way that he had not gone with his feet' (Isa. 41:3). It has not come on thy foot to soil thee in this matter." See Shocher Tob, p. 233 b.
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Rabbi Joshua 8 The first editions add: "son of Korchah." said: Abraham was the first to begin to give a tithe. He took all the tithe of the kings and all the tithe of the wealth of Lot, the son of his brother, and gave (it) to Shem, 9 He was the chief priest then; see supra, pp. 53 f., and cf. J.E. xi. 261 f. As we have seen, P.R.E. identifies Shem with Melchizedek; see Jubilees xiii. 25, especially Charles' note on pp. 100 f. the son of Noah, as it is said, "And he gave him a tenth of all" ( ibid. 20).
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Shem, the son of Noah, came forth to meet him, 1 With bread and wine; see Gen. 14:18. and when he saw all the deeds which he had done and all the wealth which he had brought back, || he wondered in his heart. He began to praise, to glorify, and to laud the name of the Most High, saying: "And blessed be God the Most High, who hath delivered thine enemies into thy hand" ( ibid. ). Abraham arose and prayed before the Holy One, blessed be He, saying: Sovereign of all worlds ! Not by the power of my hand, nor by the power of my right hand have I done all these things, but by the power of Thy right hand with which Thou dost shield me in this world and in the world to come, as it is said, "But thou, O Lord, art a shield about me" (Ps. 3:3) in this world; "my glory, and the lifter up of mine head" ( ibid. ) 2 The first editions read: "‘But thou, O Lord, art a shield about me; my glory, and the lifter up of mine head' (Ps. 3:3) in the world to come." in the world to come. 3 See next chapter. According to the Midrash, Ps. 110 refers to Abraham; see Shocher Tob, pp. 233a, b. The angels answered and said: Blessed art Thou, O Lord, the shield of Abraham. 4 See Singer, p. 44. These angelic words form the end of the first benediction of the Shemoneh ‘Esreh. Other chapters of P.R.E. terminate with the last words of other benedictions of this Prayer. This fact is not mentioned in the annotated edition of Singer's Prayer Book. From this aspect our book forms a Midrash on the Shemoneh ‘Esreh. See Rokeach, 322, and Gen. Rab. 44:4. See also Sirach (li. x.*) in A. and P. i. p. 515. The last chapter of our book probably ended with the words printed in the "contents of the chapters" in the Venice edition (1544) and in later editions thus: "Blessed art Thou, O Lord, who healest the sick of Thy people Israel." This is the eighth benediction of the Shemoneh ‘Esreh. See Singer, p. 47.
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CHAPTER XXVIII THE TRIALS OF ABRAHAM ( continued ) T HE seventh trial (was as follows): "After these things the word of the Lord came unto Abram in a vision, saying" (Gen. 15:1). To all the prophets He was revealed in a vision, 1 The first editions add: "he appeared in a vision of the night." Instead of reading "of the night," Luria holds that the reading should be, "or in a revelation." This passage was possibly the authority used by Maimonides in dealing with the subject of prophecy; see his Hilkhoth Jesodê Ha-Torah vi. 2 and 6. For Luria's suggested reading see Lev. Rab. 1:4. On "vision and revelation" see Gen. Rab. 44:6. but to Abraham He was revealed 2 The first editions read: "but to Abraham in a vision and in a revelation. Whence do we know of the vision? Because it is said: ‘In a vision saying, Fear not, Abram, I am thy shield' (Gen. 15:1) in this world; ‘thy exceeding great reward' ( ibid .) in the world to come." See Pal. Targum, in loc., and Gen. Rab., loc. cit. in a revelation and in a vision. Whence do we know of the revelation? Because it is said, "And the Lord appeared unto him by the oaks of Mamre" ( ibid. xviii. 1). Whence do we know of the vision? Because it is said, "After these things the word of the Lord came unto Abram in a vision " ( ibid. xv. 1). He said to him: Abraham ! Do not fear, for My right hand is shielding thee in every place where thou goest; 3 Cf. Isa. 41:10, 13. it is like a shield 4 Cf. Aboth 4:15. against misfortunes, and it gives thee a good reward, (even) to thee and to thy children, || in this world and in the world to come, as it is said, "Thy exceeding great reward" ( ibid. ). 5 The Midrashim and Pal. Targum (Gen. 15:1) interpret the fear of Abraham as implying that his victory was his entire recompense for his life's devotion to the cause of God. This would be covered by the word of the text, "Thy reward"; "exceeding great" would imply the reward in the future life.
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Rabbi 1 i.e. Jehudah the Prince. The first editions read: "Rabbi Jehudah." said: The Holy One, blessed be He, brought Abraham outside (his house) on the night of Passover, 2 The attack of Amraphel was also on the Passover night; see Pal. Targum, Gen. 14:13, and cf. Passover Haggadah Oẓ Rob Nissim and the poem Omez Geburathekha. The chief references for these traditions are: Mekhilta, Bo, p. 5a; Pal. Targum on Ex. 12:42, translated in Rabbinic Philosophy and Ethics, pp. 164 f. See also Seder ‘Olam Rab. 5:1. p. 11 b. Is there perhaps a reference here to the triennial reading of the Law, this section in Genesis being read on Passover? and He said to him: Abraham ! Hast thou the ability to count all the host of heaven? He said before Him: Sovereign of all worlds ! Is there then a limit to Thy troops 3 This is based on Job 25:3; see T.B. Chagigah, 13b, and Siphrê, Numb. § 42. (of angels)? He said to him: Likewise thy seed shall not be counted owing to their great number, as it is said, "And he said unto him, So shall thy seed be" ( ibid. 5). 4 The rest of this chapter is missing in Luria's edition. It is to be found in the old editions, e.g. Venice, Prague, Amsterdam. There is no reason to dispute its authenticity. The Censor is probably responsible for Luria's omission. His book was printed in Warsaw.
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Rabbi Eliezer 5 The first editions read "Akiba." said: The Holy One, blessed be He, showed to our father Abraham (at the covenant) between the pieces 6 See Gen. 15:9 ff. For a Christian Midrash on this theme see Methodius, Banquet of the Ten Virgins, v. 2. the four kingdoms, their dominion and their downfall, as it is said, "And he said unto him, Take me an heifer of three years old, and a she-goat of three years old" ( ibid. 9). "An heifer of three years old" ( ibid. ) refers to the kingdom of Edom, 7 The Roman Empire is referred to under this designation. Some of the old editions read, "Seir." "Edom" is the usual term for the Roman Empire. MS. Gaster adds: "This is the fourth Kingdom." which is like the heifer of a sheep. "And a she-goat of three years old" ( ibid. ) refers to the kingdom of Greece, 8 On the kingdoms, Greece and Rome, see 4 Ezra 5:3; Rev. xvii.; Lactantius, Divine Institutes, vii. 15. "In the Johannine Apocalypse," says Bousset, Antichrist, E.T., p. 126, "the Roman Empire is plainly enough indicated as the last anti-Christian power." as it is said, "And the he-goat magnified himself exceedingly" (Dan. 8:8). "And a ram of three years old" (Gen. 15:9); this is the kingdom of Media and Persia, as it is said, "And the ram which thou sawest that had the two horns, they are the kings of Media and Persia" (Dan. 8:20). "And a turtle-dove" (Gen. 15:9); this refers to the sons of Ishmael. 1 The Mohammedan Empire. Is this an indication of the date of our book? It fixes a limit, in the sense that it must have been written after the rise of the Mohammedan Empire. We shall have ground for asserting that the beginning of the ninth century is probably the earliest date of the final redaction of our book. This expression is not to be understood in the literal meaning of Tôr (turtle-dove), but in the Aramaic language, in which Tôr means Ox , for when the male ox is harnessed to the female, they will open and break all the valleys, 2 See Gen. Rab. 76:6. The first editions read: "they will open and break the (clods of) all the valleys. For phraseology cf. Isa. 28:24: "to open and break the clods" of the ground. The next words about the fourth beast are not in the printed editions. even as it says (about) "the fourth beast" (Dan. 7:19). 3 The entire passage in the first editions reads thus: "This (expression) Tôr (turtle dove) is not said here in the language of the Torah ( i.e. Hebrew), but in the Aramaic language. Tôr is the ox, and when the male ox is harnessed to the female they will open and break (the ground of) all the valleys." "And a young pigeon" (Gen. 15:9); this refers to the Israelites, who are compared || to a young pigeon, as it is said, "O my dove, thou art in the clefts of the rock" (Cant. 2:14). For thy voice is pleasant in prayer, and thy appearance is beautiful in good deeds. "And a young pigeon" (Gen. 15:9); this refers to the Israelites, who are compared to a young pigeon: "My dove, my perfect (one), is (but) one" (Cant. 6:9). 4 The Oxford MS. (O.A. 167) reads: "Another explanation. ‘A young pigeon' refers to Israel, as it is said, ‘My dove, my perfect (one), is (but) one'" (Cant. 6:9).
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Rabbi Acha ben Jacob said: This expression, "three years old" (Gen. 15:9), is said only with reference to the mighty in power, as it is said, "And a threefold cord is not quickly broken" (Eccles. 4:12). 5 The Oxford MS. (O.A. 167) reads: "Rabbi Acha ben Jacob said: What is the meaning of this expression, ‘three years old'? It refers to the mighty in power, (who are) like a threefold cord, as it is said," etc. On R. Acha ben Jacob, see J.E. i. p. 278.
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Rabbi Mesharshyah 6 There were several teachers so named; J.E. viii. 502b gives one only. said: (Three years old) refers to a threefold (dominion) which they would exercise three times in the future in the land of Israel. At the first time each one would rule by himself; at the second time two together (would rule); on the third occasion (all) altogether to fight against the house of David, 7 Messianic wars are referred to here. The first editions read: "to fight against the Son of David." as it is said, "The kings of the earth set themselves, 1 The quotation ends here in the MS. and the rulers take counsel together, against the Lord, and against his anointed " (Ps. 2:2).
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Rabbi Joshua said: Abraham took his sword and divided them, each one into two parts, as it is said, "And he took him all these, and he divided them in the midst" (Gen. 15:10). Were it not for the fact that he divided them, the world would not have been able to exist, but because he divided them, he weakened their strength, and he brought each part against its corresponding part, as it is said, "And he laid each half over against the other" ( ibid. ). And the young pigeon he left alive, as it is said, "But the bird he divided not" ( ibid. ). Hence thou mayest learn that there was not any other bird there except a young pigeon. 2 The first editions read: "Hence thou mayest learn that the word Zippôr in the Torah means only a young pigeon." The bird of prey came down upon them || to scatter them and to destroy them. 3 Pal. Targ. Gen. 15:11 reads: "And there came down people who were like unto an unclean bird, to steal away the sacrifices of Israel; but the merit of Abram was a shield over them." "The bird of prey" is nought else but David, the son of Jesse, 4 The first editions read: "is nought else but the Son of David." See Hastings' D.B. iv. p. 610a, on "the speckled bird." This passage, in its Messianic interpretation, has escaped the notice of Schöttgen. who is compared to a "speckled bird of prey," as it is said, " Is mine heritage unto me as a speckled bird of prey ?" (Jer. 12:9).
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When the sun was about to rise in the east, Abraham sat down and waved his scarf over them, so that the bird of prey should not prevail over them until the raven came. 5 The first editions read: "until evening set in." This seems a better reading. Cf. Jubilees xi. 11.
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Rabbi Elazar ben 'Azariah said: From this incident thou mayest learn that the rule of these four kingdoms will only last one day 6 The one day of God is 1000 years, see supra, p. 128. Do the four kingdoms referred to by Daniel begin with the Greek persecutions under Antiochus Epiphanes, 168 B.C.E., so that the end of these hostile kingdoms was to be expected about 1000 years later, i.e. about 832 C.E. ? If so, this is another indication as to the date of our book. It would not be later than this date (832 C.E. ). Accordingly, we may fix the date of its final redaction in the early years of the ninth century. according to the day of the Holy One, blessed be He. Rabbi Elazar ben 'Arakh said unto him: Verily it is so, according to thy word, as it is said, "He hath made me desolate and faint all the day " (Lam. 1:13), except for two-thirds of an hour (of God). Know that it is so. Come and see, for when the sun turns to set in the west, (during) two hours 1 The first editions read: "two-thirds of an hour." its power is weakened, 2 The 1st ed. reads: "remain over." The Venice edition omits this and reads instead: "it is dark and it has no light." The words "it is dark" is an error, and should be "its strength fails." and it has no light, likewise whilst the evening has not yet come, the light of Israel shall arise, 3 The first editions read: "the Son of David will cause the light of Israel to arise." Cf. the use of "Zemach" (Dayspring) as a Messianic title in Hellenism and Christianity, pp. 119 f. as it is said, "And it shall come to pass, that at evening time there shall be light " (Zech. 14:7).
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Abraham arose and prayed before the Holy One, blessed be He, that his children should not be enslaved by these four kingdoms. A deep sleep fell upon him, and he slept, as it is said, "A deep sleep fell upon Abram" (Gen. 15:12). Does then a man lie down and sleep, and yet be able to pray? But this teaches thee that Abraham was lying down and sleeping because of the intensity of his prayer that his children might enslave || these four kingdoms, 4 The first editions read here: "that his children might escape these four kingdoms." In the preceding words the first editions read: "and sleeping and he prayed" that his children, etc. as it is said, "And, lo, an horror of great darkness fell upon him" ( ibid. ). 5 Cf. Pal. Targ., in loc., for a different reading; see also Gen. Rab. 44:18; Ex. Rab. li. 7; Pesikta de R. Kahana, 42b. "Horror" refers to the kingdom of Edom, as it is written, "And behold a fourth beast, terrible and powerful, and strong exceedingly" (Dan. 7:7). "Darkness" is the kingdom 6 The first editions read: "the kingdom of Greece." See also Shocher Tob, Ps. 52:8, pp. 143b f.; and Lev. Rab. 13:5. The idea in our context has a parallel in Wisdom xviii. 4. of those who darken the eyes of Israel (by preventing the observance of) all the precepts which are in the Torah. "Great" (Gen. 15:12) refers to the kingdom of Media and Persia, which was great (enough to be able to afford) to sell Israel for nought. 7 See Esth. 3:11: "And the king said to Haman: The silver is given to thee, the people also, to do with them as it seemeth good to thee." "Fell" ( ibid. ) refers to the kingdom of Babylon, because in their hand fell the crown 8 i.e. the Temple of God at Jerusalem. In the printed editions the quotation from Isa. 21:9 is missing. of Israel, as it is said, "Babylon is fallen, is fallen" (Isa. 21:9). " Upon him " (Gen. 15:12) refers to the Ishmaelites, upon whom the Son of David will flourish, 1 Or it might mean "arise"; cf. supra, p. 201, note 3. as it is said, "His enemies will I clothe with shame: 2 In the MS. the quotation ends here, "etc." being added; in the first editions the verse is continued. but upon him shall his crown flourish" (Ps. 132:18).
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Rabbi Ẓe'era 3 The printed editions read "‘Aẓariah." said: These kingdoms were created only as fuel for Gehinnom, as it is said, "Behold, a smoking furnace, 4 Pal. Targ., in loc., renders: "And lo, Abram saw Gehinnom bringing up flaming coals and burning flakes of fire, wherein the wicked are to be judged." See Jer. Targum, in loc., and cf. also Gen. Rab. 44:21; Apoc. Baruch iv. 4; and 4 Ezra 3:14 (ed. Box), p. 12, note a. and a flaming torch that passed" (Gen. 15:17). Here the word "furnace" 5 The first editions read: "‘Furnace' and ‘torch' refer only to Gehinnom, as it is said," etc. The readings preserved in the Jalkut, Gen. § 77, and the Midrash Haggadol, c. 234, should be compared with our text. Beer's Leben Abraham's should also be consulted for further references to the Midrashic sources. signifies only Gehinnom, which is compared to a furnace, as it is said, "Saith the Lord, whose fire is in Zion, and his furnace in Jerusalem" (Isa. 31:9).
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CHAPTER XXIX THE TRIALS OF ABRAHAM ( continued ) T HE eighth trial (was as follows): "And when Abram was ninety-nine years old" (Gen. 17:1), 1 The first editions add: "the Holy One, blessed be He, said to him, ‘Walk before me, and be thou perfect'" (Gen. 17:1). the Holy One, blessed be He, said to him: Until now thou hast not been perfect before Me; but circumcise the flesh of thy foreskin, and "walk before me, and be thou perfect" 2 See Midrash Agadah, Gen. 17:21, p. 36. ( ibid. ). Moreover, the foreskin is a reproach, as it is said, "For that is a reproach unto us" ( ibid. xxxiv. 14), because the foreskin is more unclean than all unclean things, as it is said, "For henceforth there shall no more || come into thee the uncircumcised and the unclean" (Isa. 52:1). For the foreskin is a blemish above all blemishes. Circumcise the flesh of thy foreskin and be perfect.
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Rabban Gamaliel said: Abraham sent and called for Shem, 3 On Abraham's circumcision see Gen. Rab. 46:4 and xlvii. 8. Shem was born circumcised; see Jalkut, Gen. § 80; J.E. xi. 261; Hippolytus (ed. Achelis), p. 91; and Jerome, Ep. cxxvi. quoted by Rahmer, op. cit. p. 72. the son of Noah, and he circumcised the flesh of the foreskin of our father Abraham, 4 See Agadath Bereshith, p. 35, and Tanchuma Vayêra, § ii. and the flesh of the foreskin of Ishmael his son, as it is said, "In the selfsame day was Abraham circumcised, and Ishmael his son" 5 Luria thinks that the rest of the verse, "And also all those born in his house," etc., is missing in our text. (Gen. 17:26). "In the selfsame day" (means) in the might of the sun at midday. 6 And then it is at its zenith. See Gen. Rab. 47:9; Rashi on Gen., in loc. ; and Lekach Tob, in loc. Not only that, but (it indicates) the tenth day of the month, 1 Tishri, the 7th month. the Day of Atonement. It is written in connection with the Day of Atonement, "Ye shall do no manner of work on that selfsame day , for it is a day of atonement" (Lev. 23:28); and in the present instance the text says, "In the selfsame day was Abraham circumcised" (Gen. 17:26). Know then that on the Day of Atonement Abraham our father was circumcised. 2 This is mentioned by Tosaphoth to T.B. Rosh Ha-Shanah, 11a, catchword "But." The story is given by R. Bechai, Comm. on Gen., in loc., with a different reading; see also Midrash Agadah, Gen. 17:21. According to T.B. Baba Mezi'a, 86b, the circumcision of Abraham took place on Passover. Jubilees xxxiv. 18 speaks of the institution of the Day of Atonement in connection with Joseph. Our author, in his opposition to Jubilees, connects the Day of Atonement with the life of Abraham. Such variant traditions are common to all histories; cf. Usener, "Weihnachsfest," for the different dates observed by the Church to celebrate the birthday of the Founder of the Christian faith. Every year the Holy One, blessed be He, sees the blood of our father Abraham's circumcision, and He forgives all the sins of Israel, as it is said, " For on this day 3 i.e. the event that marked this day, namely, the circumcision of the Founder of the Hebrew religion. The circumcision of the Founder of the Christian Church is now observed annually on 1st January. shall atonement be made for you, to cleanse you" (Lev. 16:30). In that place where Abraham was circumcised and his blood remained, there the altar was built, 4 Mount Moriah. Cf. the legends of Golgotha and Akeldama, see Jerome, Com. in Eph. v. 14. and therefore, "And all the blood thereof shall he pour out at the base of the altar" ( ibid. iv. 30). (It says also), 5 The last two sentences of this paragraph are wanting in the Oxford MS. "I said unto thee, In thy blood, live; 6 The MS. omits here the second half of the verse; it occurs in the first editions. yea, I said unto thee, In thy blood, live" (Ezek. 16:6).
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Rabbi Chanina ben Dosa said: All who are circumcised have (excessive) pain on the third day, as it is said, "And it came to pass on the third day, when they were sore" (Gen. 34:25). 7 The first editions add: "Accordingly the sages have taught." They may wash || the child on the third day, 8 After birth. This is a Mishnah in T.B. Sabbath 19:3. 134b, and cf. Jalkut, Gen. § 135. when it happens to fall on the Sabbath, and all things necessary for a circumcision 9 See T.B. Sabbath, 132a. are permitted to be done on the Sabbath. 10 See T.B. Sabbath, 128b and 133a.
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Every uncircumcised (man) shall not eat (of the Paschal offering), and shall not touch the sanctuary. He who separates himself from circumcision is like one separated from the Holy One, blessed be He.
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Rabban Gamaliel, 1 This is Gamaliel 11., to be distinguished from his grandfather Gamaliel 1. mentioned previously. the son of Rabbi Jehudah the Prince, said: When our father Abraham was circumcised, on the third day he was very sore, 2 The pain on the third day was made exceptionally severe in order to test Abraham. This was the eighth trial according to our Book. in order to test him. 3 See Agadath Bereshith, pp. 37 ff., and Jalkut, Gen. § 82, which reads: "What did He do to try him? He pierced an aperture in Gehinnom." What did the Holy One, blessed be He, do? He pierced one hole in the midst of Gehinnom, and He made the day hot, like the day of the wicked. 4 See T.B. Baba Mezi'a, 86b, and see infra, p. 416, and cf. ‘Arukh, ed. Kohut, v. 390, s.v. נרתק , and ibid. p. 20, s.v. להט . There is no eternal Gehenna in the future life, only a day of heat; see T.B. Nedarim, 8b. He 5 i.e. Abraham. went forth, and sat down at the entrance of the tent in the cool of the day, as it is said, "And he sat at the tent door (in the heat of the day)" ( ibid. xviii. 1). The Holy One, blessed be He, said to the ministering angels: Come ye, let us descend and visit the sick, for the virtue of visiting the sick is great before Me. 6 Cf. supra, pp. 89, 107. The Holy One, blessed be He, and the angels descended to visit our father Abraham, as it is said, "And the Lord appeared unto him" ( ibid. ). The Holy One, blessed be He, said to the ministering angels: Come ye and see ye 7 This expression is a characteristic of our author. the power of circumcision. 8 On Circumcision see J.E. iv. 92 ff., and on "'Orlah" see ibid. ix. 435. Before Abraham was circumcised he fell 9 Pal. Targum, Gen. 17:17, reads: "And because Abraham was not circumcised he was not able to stand, but he bowed himself upon his face." Balaam also fell down when receiving the Divine oracles. on his face (before Me), and afterwards I spake with him, as it is said, "And Abraham fell upon his face" ( ibid. xvii. 17). Now that he is circumcised he sits and I stand. Whence do we know that the Holy One, blessed be He, was standing? Because it is said, "And he looked, and, lo, three men stood over against him" ( ibid. xviii. 2).
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Rabbi Ẓe'era || said: There are five 1 See Gen. Rab. 46:5. The tractate of ‘Orlah in the Mishnah, Tosephta, and Jerushalmi deals with the "uncircumcision" of trees based on Lev. 19:23–25. kinds of 'Orlah (things uncircumcised) in the world: four with reference to man, and one concerning trees. Whence do we know this concerning the four (terms) applying to man? (Namely,) the uncircumcision of the ear, the uncircumcision of the lips, the uncircumcision of the heart, and the uncircumcision of the flesh. Whence do we know of the uncircumcision of the ear? Because it is said, "Behold, their ear is uncircumcised" (Jer. 6:10). Whence do we know of the uncircumcision of the lips? Because it is said, "For I am of uncircumcised lips" (Ex. 6:12). Whence do we know of the uncircumcision of the heart? Because it is said, "Circumcise the foreskin of your heart" (Deut. 10:16); and (the text) says, "For all the nations are uncircumcised, and all the house of Israel are uncircumcised in heart" (Jer. 9:26). Whence do we know of the uncircumcision of the flesh? Because it is said, "And the uncircumcised male who is not circumcised in the flesh of his foreskin" (Gen. 17:14). And "all the nations are uncircumcised" in all the four cases, and "all the house of Israel are uncircumcised in heart." The uncircumcision of the heart does not suffer Israel to do the will of their Creator. And in the future the Holy One, blessed be He, will take away from Israel the uncircumcision of the heart, and they will not harden their stubborn (heart) any more before their Creator, as it is said, "And I will take away the stony heart 2 In the MS. the quotation ends here; in the first editions it is continued as in our version. The MS. adds "etc." out of your flesh, and I will give you an heart of flesh" (Ezek. 36:26); and it is said, "And ye shall be circumcised in the flesh of your foreskin" 3 The first editions read: "And ye shall circumcise the foreskin of your flesh," which is not an actual quotation, but a combination of Gen. 17:11 and Deut. 10:16. The MS. originally read: "the foreskin of your heart," which has been deleted. (Gen. 17:11). Whence do we know concerning the one ('Orlah) for trees? 4 In addition to the Mishnah and Tosephta on "'Orlah" see Maimonides, Ma'akhaloth 'Asuroth, x. 9 ff. According to T.B. Kiddushin, 37a, the law of ‘Orlah is limited to Palestine. Because it is said, "And when ye shall come into the land, and shall have planted all manner of trees for food, then ye shall count the fruit thereof as their uncircumcision: 1 In the MS. the quotation ends here. three years shall they be as uncircumcised unto you" (Lev. 19:23).
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Rabbi Ẓe'era 2 The first editions read "Ẓerika." On "Ẓe'era" see J.E. xii. 651 f., and on "Ẓerika" see ibid. 662. taught: The tree || which is mentioned here is none other than the vine tree. 3 See Joreh Di'ah, 294. For a similar law see Jubilees vii. 1 and 35–38. All trees bearing fruit fit to be eaten were subject to this law; cf. Ezek. 17:5 ff. It is very remarkable that our author restricts the law of ‘Orlah to the vine, which the Rabbis included among the fruit-bearing trees; see Siphra, 90a. If they do not cut off from the tree the fruit of the first three years, all the fruit which it yields will be gleanings fit to be pluckt off, and not good; and its wine will be disqualified for the altar; but if they cut off from the tree the fruit of the first three years, all the fruit which it yields will be good for the sight, and their wine will be selected to be brought upon the altar. So with our father Abraham; before he was circumcised, the fruit which he produced was not good [in its effects, 4 With reference to Ishmael. See Jalkut, Gen. § 81. and was disqualified from the altar; but when he had been circumcised, the fruit which he produced was good in its effects, 5 With reference to Isaac. and his wine] 6 This portion in square brackets is missing in the MS., but undoubtedly it must be supplied; it occurs in the first editions. was chosen to be put upon the altar like wine for a libation, as it is said, "And wine for the drink offering" (Num. 15:5).
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Rabbi 7 The first editions read: "Rabbi Ishmael." This section occurs in a later part of the chapter in the printed texts. said: Abraham did not delay aught 8 See T.B. Pesachim, 4a. with reference to all (things) which He commanded him, as it is said, "And he that is eight days old shall be circumcised" (Gen. 17:12); and when Isaac was born, (and when) he was eight days old (Abraham) brought him to be circumcised, as it is said, "And Abraham circumcised his son Isaac when he was eight days old" ( ibid. xxi. 4). Hence thou mayest learn that everyone who brings his son for circumcision is as though (he were) a high priest bringing his meal offering and his drink offering upon the top of the altar. 9 This sentence is not in the printed texts. The first editions read: "And he brought him (as) a meal offering upon the top of the altar, and he made festivities and a banquet." See Shocher Tob, Ps. 112 p. 234b. This Midrash has used our book. Some of the printed texts read: "he presented him like an offering" (by circumcision). See Jalkut, Gen., loc. cit., and Tania Rabbathi, 96 (ed. Warsaw), p. 101b. Hence the sages said: A man is bound to make festivities and a banquet on that day when he has the merit of having his son 1 See Tosaphoth on Sabbath, 130a; Joreh Di'ah, 265. circumcised, like Abraham our father, who circumcised his son, as it is said, "And Abraham circumcised || his son Isaac" 2 The first editions do not use this quotation, but "And Abraham made a great feast on the day that Isaac was weaned" (Gen. 21:8). This was not the day of circumcision. But just as Abraham made a feast at the weaning of his son, it was inferred that he had also made a feast at the circumcision. ( ibid. ).
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Rabbi Jochanan said: All heathens who come to Israel are circumcised by their own freewill and with their consent, and in the fear of Heaven are they circumcised. We do not believe a proselyte until seven generations (have passed), so that the waters should not return to their source. 3 To test whether they might revert to their former idolatry. Cf. T.B. Synhedrin, 94a, and Midrash Haggadol, c. 257. But slaves are circumcised both by their freewill and with their consent as well as without their consent, and no confidence is placed in slaves. Likewise with all the slaves who were circumcised with our father Abraham, they did not remain true (converts) in Israel, neither they nor their seed, because it is said, "All the men of his house, those born in the house, 4 The quotation ends here in the MS. and those bought with money of the stranger, were circumcised with him" ( ibid. xvii. 27). Why did he circumcise them? Because of purity, so that they should not defile their masters with their food and with their drink, for whosoever eateth with an uncircumcised person is as though he were eating flesh of abomination. 5 The first editions read: "as though he were eating with a dog. Just as the dog is not circumcised so the uncircumcised person is not circumcised." For parallel N.T. teaching see Phil, iii. 2 and Eph. ii. 11. All who bathe with the uncircumcised are as though they bathed with carrion, 6 The first editions read: "a leper." See Maimonides, On Idolatry, vii. 18. and all who touch an uncircumcised person are as though they touched the dead, for in their lifetime they are like (the) dead; 7 Cf. Matt. viii. 22, where the Jews are referred to as "the dead." The heathens or Gentiles were, according to the N.T., believed to be under the control of Satan (see 2 Cor. vi. 15–18; and cf. 1 Cor. x. 19 and xii. 2) and therefore children of death (see Heb. ii. 14 f.), whereas the believers or Christians are the only ones who really live (cf. Rom. v. 12–21, ibid. i. 16–32, ibid. vi. 13, and ibid. viii. 6–10). The Ephesians, formerly "Gentiles in the flesh who are called Uncircumcision" (Eph. ii. 11), are addressed thus: "You who were dead in trespass and sins" ( ibid. 1). and in their death they are like the carrion of the beast, 1 The first editions read: "of the field." A parallel to the teaching of this section is to be found in the doctrine so strongly emphasized by Paul that the Christians should not partake of "the things which the Gentiles sacrifice" (1 Cor. x. 20). Jesus also said, "Give not that which is holy unto the dogs, neither cast your pearls before the swine, lest haply they trample them under their feet, and turn and rend you" (Matt. vii. 6). On "Dog" as applied to non-Christians in the New Testament and Christian literature, see Jewish Sources of the Sermon on the Mount, pp. 219 ff. See also Jubilees xv. 26. The Church Councils prohibited Christians eating with the Jews, see Apostolic Constitutions, ii. 62 and viii. 47. and their prayer does not come before the Holy One, blessed be He, as it is said, "The dead praise not the Lord" (Ps. 115:17). But Israel who are circumcised, their prayer comes before the Holy One, blessed be He, || like a sweet savour, as it is said, "But we will bless the Lord 2 The quotation ends here in the MS., it is continued in the first editions. from this time forth and for evermore. Praise ye the Lord" ( ibid. 18).
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Rabbi said: Isaac circumcised Jacob, and Esau; 3 Jubilees xv. 30 says of Esau: "the Lord did not cause him to approach him." See Jalkut. Gen. § 116. and Esau despised the covenant of circumcision just as he despised the birthright, as it is said, "So Esau despised his birthright" (Gen. 25:34). Jacob clung to the covenant of circumcision, and circumcised his sons and his grandsons. Whence (do we know) that the sons of Jacob were circumcised? Because it is said, "Only on this condition will the men consent unto us to dwell 4 In the MS the quotation ends here. with us… if every male among us be circumcised, as they are circumcised." ( ibid. xxxiv. 22). Another text says, "Only on this condition will we consent unto you: if ye will be as we be" ( ibid. 15). 5 This quotation is not in the printed texts. The verse continues: "that every male of you be circumcised." Hence thou canst learn that the sons of Jacob were circumcised. The sons of Jacob circumcised their sons and their grandsons. They gave it to them as an inheritance for an everlasting statute, until Pharaoh the Wicked arose 6 See Eccles. Rab. on Eccles. 9:12; Ruth Rab. Proem. 6. According to Num. Rab. 15:12, only the tribe of Levi kept the rite of circumcision in Egypt; the other tribes refused to obey in this matter. See Ex. Rab. i. 20, and xix. 5; Tanna de bê Elijahu Rab. 23 p. 123; and Siphrê, Num. § 67. and decreed harsh laws concerning them, and withheld from them the covenant of circumcision. And on the day when the children of Israel went forth from Egypt all the people were circumcised, both young and old, as it is said, "For all the people that came out were circumcised" (Josh. 5:5).
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The Israelites took the blood of the covenant of circumcision, 1 The first editions add: "and the blood of the Paschal lamb." See Pal. Targum on Ex. 12:13, which reads, "And the blood of the Paschal offering and the rite of circumcision shall be a guarantee to you, to become a sign upon the houses where ye dwell"; see also Mekhilta (on Ex. 12:6) p. 5a, Ẓohar, Lev. 95a, and Num. Rab. 14:12. and they put (it) 2 The first editions read "them," i.e. the blood of the circumcision as well as the blood of the Paschal lamb. upon the lintel of their houses, and when the Holy One, blessed be He, passed over to plague the Egyptians, He saw the blood of the covenant of circumcision upon the lintel of their houses and the blood of the Paschal lamb, He was filled || with compassion 3 The root "Pasach" ( פםח ) means to spare, hence to be compassionate. on Israel, as it is said, "And when I passed by thee, and saw thee weltering in thy (twofold) blood, 4 The quotation ends here in the MS.; in the first editions it is continued. I said unto thee, In thy (twofold) blood, live; yea, I said unto thee, In thy (twofold) blood, live" (Ezek. 16:6). "In thy blood" is not written here, but in "thy (twofold) blood," with twofold blood, the blood of the covenant of circumcision and the blood of the Paschal lamb; therefore it is said, "I said unto thee, In thy (twofold) blood, live; yea, I said unto thee, In thy (twofold) blood, live" ( ibid. ).
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Rabbi Eliezer said: Why 5 Lit. "For what purpose did the text see to say." did the text say twice, "I said unto thee, In thy blood, live; yea, I said unto thee, In thy blood, live"? But the Holy One, blessed be He, said: By the merit of the blood of the covenant of circumcision and the blood of the Paschal lamb ye shall be redeemed from Egypt, and by the merit of the covenant of circumcision and by the merit of the covenant of the Passover in the future ye shall be redeemed at the end of the fourth kingdom; 6 At the Messianic redemption. therefore it is said, "I said unto thee, In thy blood, live; yea, I said unto thee, In thy blood, live" ( ibid. ). 1 See Targum on Ezek. 16:6; and cf. infra, pp. 383 ff.
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There are three afflictions, 2 See T.B. Nedarim, 31b, 32a; T.B. Gittin, 70a; Shocher Tob, Ps. 31 p. 121a; Lam. Rab. 1:50; T.B. Jebamoth, 71b, on the danger of circumcision when one travels. (namely,) the affliction of the fast, the affliction of the prison, and the affliction of the road. 3 Or, journey. Whence do we know of the affliction of the fast? (Because it is said,) 4 This is omitted by the MS., but it occurs in the first editions. "I afflicted my soul with fasting " (Ps. 35:13). Whence do we know of the affliction of the prison? (Because it is said,) 4 This is omitted by the MS., but it occurs in the first editions. "They hurt his feet with fetters " ( ibid. cv. 18). Whence do we know of the affliction of the road? (Because it is said,) 4 This is omitted by the MS., but it occurs in the first editions. "He weakened my strength in the way " ( ibid. cii. 23). On account of the affliction of the road, (the children of Israel) 4 This is omitted by the MS., but it occurs in the first editions. did not circumcise, and when they went forth from Egypt all the people were circumcised, both young and old, as it is said, "For all the people that came out were circumcised" || (Josh. 5:5). 5 The printed editions quote Josh. 5:7.
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Rabbi Ishmael said: Did the uncircumcised 6 i.e. the Israelites. hear the voice of the Holy One, blessed be He, on Mount Sinai, saying, "I am the Lord thy God" (Ex. 20:2)? 7 See Num. Rab. 11:3, Cant. Rab. 1:12, and Shocher Tob, Pss. p. 39a; and cf. T.B. Jebamoth, 72a. The first editions add: "And did He give them the Torah? But, Heaven forbid! They were circumcised, but they did not have the corona uncovered." They were circumcised, but not according to its regulation. 8 This refers to ( פריעה ) "P'ri'ah" (having the corona uncovered). They had cut off the foreskin, but they had not uncovered the corona. Everyone who has been circumcised, but has not had the corona uncovered, is as though he had not been circumcised, therefore the text says, "Israel was not circumcised of old." 9 This is not a Biblical quotation. Should Josh. 5:5 be quoted?
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When they came to the land (of Canaan), 10 The first editions read: "When the Israelites came to the land of Israel." the Holy One, blessed be He, said to Joshua: Joshua ! Dost thou not know that the Israelites are not circumcised according to the proper regulation? He again circumcised them a second time, as it is said, "The Lord said unto Joshua, Make thee knives of flint, 1 The quotation ends here in the MS.; in the first editions the latter part of the verse only is given. and circumcise again the children of Israel a second time" (Josh. 5:2). "And Joshua made him knives of flint" ( ibid. 3), and he gathered all the foreskins until he made them (as high) as a hill, as it is said, "And he circumcised the children of Israel at the hill of the foreskins" ( ibid. ). The Israelites took the foreskin and the blood 2 The law of the covering of the blood is ascribed by Jubilees vii. 30 to Noah, who tells his sons: "and work ye a good work to your souls by covering that which has been shed on the face of the earth"; see also ibid. 31, 33. In opposition to Jubilees, our author transfers the precept to Abraham. and covered them with the dust 3 The Babylonian Jews appear to have used water to cover the blood at the circumcision, whereas the Palestinian Jews used earth to cover the blood and the foreskin after the circumcision. See Sha‘arê Zedek v. 10; Tur Joreh Di‘ah, 265; Ẓohar, Gen. 95a. Cf. Menorath Ha-Maor § lxxx. of the wilderness. When Balaam 4 The Venice edition adds here: "the magician." See Jalkut. Gen. §71. came, he saw all the wilderness filled with the foreskins of the Israelites, he said: Who will be able to arise by the merit of the blood of the covenant of this circumcision, which is covered by the dust? as it is said, "Who can count the dust of Jacob?" (Num. 23:10).
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Hence || the sages instituted that they should cover the foreskin and the blood with the dust of the earth, 5 See previous note 3; and see Chiluf Minhagim, ed. Müller, pp. 18 f., and see also the Haggadic Commentary Sekhel Tob i. p. 19. because they 6 The Israelites. are compared to the dust of the earth, as it is said, "And thy seed shall be as the dust of the earth" (Gen. 28:14). Thus the Israelites were wont to circumcise until they were divided into two kingdoms. The kingdom of Ephraim cast off from themselves the covenant of circumcision. 7 Jubilees xv. 33 refers to the neglect of circumcision by the children of Israel. Elijah, may he be remembered for good, arose and was zealous with a mighty passion, and he adjured the heavens to send down neither dew nor rain upon the earth. Jezebel heard (thereof), and sought to slay him. Elijah arose and prayed before the Holy One, blessed be He.
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The Holy One, blessed be He, said to him: "Art thou better than thy fathers?" 8 Cf. 1 Kings 19:4. Esau sought to slay Jacob, but he fled before him, 1 The first editions add: "and he was saved." as it is said, "And Jacob fled into the field of Aram" 2 See Jalkut, Ex. § 168, and Menorath Ha-Maor § lxxx. Eventually Jacob escaped from Laban, as well as from Esau. The first editions read: "Esau attempted to slay Jacob, as it is said, ‘The days of mourning for my father are at hand; then will I slay my brother Jacob'" (Gen. 27:41). (Hos. 12:12). Pharaoh sought to slay Moses, who fled before him and he was saved, as it is said, "Now when Pharaoh heard this thing, 3 In the MS. the quotation ends here; the first editions quote the latter part of the verse. he sought to slay Moses. And Moses fled from the face of Pharaoh" (Ex. 2:15). Saul sought to slay David, who fled before him and was saved, as it is said, "If thou save not thy life to-night, to-morrow thou shalt be slain" (1 Sam. 19:11). 4 The first editions quote (1 Sam. 19:11) only. Another text says, "And David fled and escaped" ( ibid. 18). Learn that everyone, who flees, is saved. Elijah, may he be remembered for good, arose and fled from the land of Israel, 5 To Horeb, which was outside Palestine. || and he betook himself to Mount Horeb, as it is said, "And he arose, and did eat and drink" (1 Kings 19:8). There the Holy One, blessed be He, was revealed unto him, and He said to him: "What doest thou here, Elijah?" ( ibid. 9). He answered Him, saying: "I have been very zealous" ( ibid. 10). (The Holy One, blessed be) 6 This is missing in the MS., but it occurs in the first editions. He, said to him: Thou art always zealous ! 7 See Cant. Rab. 1:6; Tanna de bê Elijahu Ẓutta (viii.), p. 187; Jalkut to 1 Kings § 217; Agadath Shir Ha-Shirim, p. 45, quoted by Schechter in his Aspects of Rabbinic Theology, p. 205; see also ibid., p. 52, on Elijah's zeal. Thou wast zealous in Shittim 8 See infra, p. 370, and Jalkut, Gen. § 71. on account of the immorality. Because it is said, "Phineas, 9 Phineas is identified with Elijah. Just as we find in the New Testament that John the Baptist was held to be Elijah, see Matt. xi. 14. According to some Jewish authorities Elijah was a priest, see Tanna de bê Elijahu Rab. 18 pp. 97 f. This legend occurs also in the Book of the Bee (ed. Budge), p. 70. the son of Eleazar, the son of Aaron the priest, 10 In the MS. the quotation ends here. turned my wrath away from the children of Israel, in that he was zealous with my zeal among them" (Num. 25:11). Here also art thou zealous. By thy life ! They 11 The first editions and Jalkut, loc. cit., read "Israel." shall not observe the covenant of circumcision until thou seest it (done) with thine eyes.
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Hence the sages 1 Sec Tur, Joreh Di'ah, 265; Tania Rabbathi, 96, p. 101a, and Halakhoth Gedoloth quoted by Schorr in החלוץ , v. 38. instituted (the custom) that people should have a seat of honour for the Messenger of the Covenant; for Elijah, may he be remembered for good, is called the Messenger of the Covenant, as it is said, "And the messenger of the covenant, whom ye delight in, behold, he cometh" (Mal. 3:1). 2 The chair for Elijah is to this day a feature at every circumcision. The MS. Gaster and the first editions add: "O God of Israel! Hasten and bring the Messiah in our lifetime to comfort us, and may he restore our hearts, as it is said: ‘And he shall restore the heart of the fathers to the children, and the heart of the children to the fathers'" (Mal. iv. 6). According to this reading the chapter closes with a rhyme. Luria argues that as the verse quoted from Malachi speaks of Elijah, the reading might originally have been "Elijah" in place of the word "Messiah," or perhaps both words were in the context. See infra, p. 344. The Oxford MS. reads the entire verse Mal. 3:1.
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CHAPTER XXX THE TRIALS OF ABRAHAM ( continued ) T HE ninth trial (was as follows): Ishmael was born with (the prophecy of the) bow, 1 Perhaps the version should be, "Ishmael was born under (the constellation) Sagittarius." The word "Kêshêth" sometimes means this constellation, or it might indicate "harshness." and he grew up with the bow, 2 Jalkut, Gen. § 94 reads: "Ishmael was born and grew up with the bow." Cf. Isa. 21:15. as it is said, "And God was with the lad, and he grew … 3 The quotation ends here in the MS.; the first editions quote the latter part of the verse only. and he became an archer" (Gen. 21:20). He took bow and arrows and began to shoot at the birds. 4 See Tosephta Sotah vi. p. 308; Jalkut, loc. cit., and Gen. Rab. 53:15. The MS. reads "Pugoth." This agrees with the Oxford MS. "Puga" is identified with "Suga," the name of a bird. See T.B. Baba Bathra, 90b. He saw Isaac sitting by himself, and he shot an arrow 5 MS. O.A. 167 reads: "the arrows." See Gen. Rab. 53:11. at him to slay him. 6 See Lekach Tob, Gen. p. 47, note 20, for other parallels. Sarah saw (this), and told Abraham. She said to him: Thus and thus has Ishmael done to Isaac, but (now) arise and write (a will in favour) of Isaac, (giving him) all that the Holy One has sworn to give || to thee and to thy seed. 7 Cf. Gen. 15:5 and xvii. 7. The first editions add: "By thy life." Luria would read: "In thy life time" and connects it with the preceding sentence: "Write in thy life time." The son of this handmaid shall not inherit with my son, with Isaac, as it is said, "And she said unto Abraham, Cast out this bondwoman and her son" ( ibid. 10).
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Ben Tema 8 This is missing in the printed editions and in Jalkut, Gen., loc . cit., but it occurs in MS. O.A. 167. Ben Tema was an Amora. said: Sarah said to Abraham, Write 9 MS. O.A. 167 reads: "Arise and write," a bill of divorce, 1 See Pal. Targum, Gen. 21:10. and send away this handmaid and her son from me and from Isaac my son, in this world and from the world to come. More than all the misfortunes which overtook Abraham, this matter was exceedingly evil in his eyes, as it is said, "And the thing was very grievous in Abraham's sight on account of his son" ( ibid. 11). 2 The Pal. Targum, Gen., loc. cit., explains that this was due to the evil deeds of Ishmael in the future. The inference in our Midrash is derived from the quotation, and it was only in this instance that Scripture refers to the sorrow of Abraham. See Midrash Haggadol, c. 308.
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Rabbi Jehudah 3 MS. O.A. 167 adds: "the Prince." said: In that night the Holy One, blessed be He, was revealed unto him. He said to him: Abraham ! Dost thou not know that Sarah was appointed to thee for a wife 4 The Venice edition adds: "from her birth." from her mother's womb? She is thy companion, and the wife of thy covenant; 5 i.e. the first wife. See Mal. 2:14; and Targum, in loc., and cf. Rashi on Mal. 2:14. Sarah is not called thy handmaid, but thy wife; 6 MS. O.A. 167 adds: "as it is said: ‘And God said, But Sarah thy wife'" (Gen. 17:19). This verse is also given by the first editions. neither is Hagar called thy wife, but thy handmaid; and all that Sarah has spoken 7 MS. O.A. 167 adds: "to thee." she has uttered truthfully. Let it not be grievous in thine eyes, as it is said, "And God said unto Abraham, Let it not be grievous in thy sight" ( ibid. 12).
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Abraham rose up early, 8 MS. O.A. 167 adds: "in the morning." See Midrash Haggadol, c. 309. and wrote a bill of divorce, and gave it to Hagar, and he sent her and her son away from himself, and from Isaac his son, from this world and from the world to come, as it is said, "And Abraham rose up early in the morning, and took 9 In the MS. the quotation ends here, but "etc." is added. The first editions and MS. O.A. 167 continue the verse. Luria adds: "And the child." bread and a bottle of water" ( ibid. 14). He sent her away || with a bill of divorcement, and he took the veil, 10 See Jalkut, Gen. § 95, according to Jastrow, T.D. 1452b, for a variant reading. Cf. Gen. Rab. 53:13. The Venice edition reads "water-barrel"; cf. Siphrê, Num. § 115, and Jalkut, Num. § 750, which reads "water-barrel." Our MS. agrees with the text in the 1st ed. and he bound it around her waist, so that it should drag behind her to disclose (the fact) that she was a bondwoman. 11 See T.B. Baba Mezi'a, 87a. Not only this, but also because Abraham desired to see Ishmael, his son, and to see the way whereon they went.
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By the merit of our father Abraham the water did not fail in the bottle, but when she reached the entrance to the wilderness, she began to go astray after the idolatry of her father's house; 1 The first editions read: "the house of Pharaoh her father"; according to Rabbinic legend Hagar was the daughter of Pharaoh. See supra, p. 190, Gen. Rab. 45:2, and the Book of Jashar xv. 31. and forthwith the water in the bottle was spent, as it is said, "And she departed and wandered" ( ibid. ), Ishmael was seventeen 2 The Venice edition gives twenty-seven years for Ishmael's age. years old (when) he went forth from the house of Abraham, and Isaac was forty 3 The first editions read: "ten years." The "forty years" may refer to Isaac's age when he married Rebecca and left his father's house to dwell in Sarah's tent. It seems very probable that the MS. reading is based on a copy which read "four" years. This was altered by the writer of our MS. into "forty." Ishmael was thirteen years older than Isaac, and as the former was seventeen years old when he left Abraham's house Isaac must have been four years old. See infra, p. 225. See Gen. Rab. 53:13, according to which Ishmael was twenty-seven years old; see also the Book of Jashar xxi. 14, Jalkut, Gen., loc. cit., and Midrash Haggadol, loc. cit. years old. By the merit of our father Abraham the water did not fail in the bottle, but when she reached the entrance to the wilderness, she began to go astray after the idolatry of her father's house; the water in the bottle was spent, 4 The whole of this sentence thus far is an exact repetition of a few lines above. See also Midrash Haggadol, loc. cit., for the same circumstance. and the soul of Ishmael was faint with thirst.
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"And she departed and wandered" ( ibid. ). The meaning of "and she wandered" is merely idolatry, because it is written, concerning (this root), 5 Cf. Isa. 19:13. "They are vanity, a work of delusion" 6 The root of this word ( וחתע ) is connected apparently with the Hebrew "to err" or "to wander" ( ךעה ); see Ẓohar, Gen. 118b. (Jer. 10:15). 7 The previous verse refers to the images. He went and cast himself beneath the thorns of the wilderness, 8 Cf. Jalkut, Gen., loc. cit. The phraseology is based on Job 30:7. This chapter is applied to Ishmael by the Midrash. The next few words (up to "upon him") are wanting in the printed texts. so that the moisture might be upon him, and he said: O God of my father Abraham ! 9 Cf. the version of the prayer in Jalkut, Gen., loc. cit. The printed editions of our book differ here from our MS. The first editions read thus: "Sovereign of the Worlds ! If it be Thy pleasure to give me water to drink, give me to drink and let not my soul depart because of thirst; for death by thirst is unnatural, and it is harder than all other (kinds of) death. The Holy One, blessed be He, heard his prayer." Thine are the issues of death; take away from me my soul, for I would not die of thirst. And He was entreated of him, as it is said, "For God hath heard the || voice of the lad where he is" (Gen. 21:17). The well 1 See infra, p. 263. which was created at twilight 2 Of the eve of the first Sabbath in the week of Creation. See supra, p. 124. was opened for them there, and they went and drank and filled the bottle with water, as it is said, "And God opened her eyes, and she saw a well of water" ( ibid. 19). And there 3 In the wilderness of Beer-Sheba. they left the well, 4 See infra, pp. 268, 323. and thence they started on their way, 5 Lit. "they lifted up their feet." and went through all the wilderness until they came to the wilderness of Paran, and they found there streams of water, and they dwelt there, as it is said, "And he dwelt in the wilderness of Paran" ( ibid. 21). Ishmael sent for a wife from among the daughters 6 The first editions read: "fords." The reading in our MS. is the correct text. of Moab, and 'Ayeshah 7 In later editions other readings of this name are found namely, "'Essah" and "'Ephah." See Grünbaum, op. cit. p. 125. was her name. After three years 8 Cf. the narrative in the Book of Jashar xxi. 22 ff.; Jalkut, Gen., loc. cit., and Midrash Haggadol, c. 310. Abraham went to see Ishmael his son, having sworn to Sarah that he would not descend from the camel in the place where Ishmael dwelt. He arrived there at midday and found there the wife of Ishmael. He said 9 The scribe has made a little mistake here by writing "She said." to her: Where is Ishmael? She said to him: He has gone with his mother to fetch the fruit of the palms 10 Luria objects to the text, and prefers to read, "fruit of the broom-tree"; cf. Job 30:4. See Jalkut, loc. cit.; T.B. Baba Bathra, 75b; perhaps the text should read: "fruit and broom-trees." from the wilderness. He said to her: Give me a little bread and a little water, 11 The first editions read: "a little bread and dainties." The Prague edition reads: "a little water and bread and dainties." for my soul is faint after the journey in the desert. She said to him: I have neither bread nor water. He said to her: When Ishmael comes (home) tell him this || story, and say to him: A certain old man came from the land of Canaan to see thee, and he said, Exchange 12 The first editions read: "That the door-sill of the house is not good." See the Book of Jashar xxi. 31, and Jalkut, loc. cit. the threshold of thy house, for it is not good for thee. When Ishmael came (home) his wife told him the story. A son of a wise man is like half a wise man. Ishmael understood. His mother sent and took for him a wife from her father's house, 1 From Pharaoh's house. See supra, p. 190, and cf. the Book of Jashar xxi. 17. and her name was Fatimah. 2 See Pal. Targum, Gen. 21:21, and Jalkut, loc. cit. These names Fatimah and ‘Ayeshah point to Arabian influence, and give us another terminus a quo to fix the date and locality of its redaction. ‘Ephah, mentioned above (p. 218, note 7), occurs as a woman's name in 1 Chron. 2:46.
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Again after three years Abraham went to see his son Ishmael, having sworn to Sarah as on the first occasion that he would not descend from the camel in the place where Ishmael dwelt. He came there at midday, and found there Ishmael's wife. He said to her: Where is Ishmael? She replied to him: He has gone with his mother to feed the camels in the desert. He said to her: Give me a little bread and water, for my soul is faint after the journey 3 For this legend, see Rabbinic Philosophy and Ethics, pp. 66 f. with notes. of the desert. She fetched it and gave it to him. Abraham arose and prayed before the Holy One, blessed be He, for his son, and (thereupon) Ishmael's house was filled with all good things of the various blessings. 4 Jalkut, loc. cit., reads "food and blessing." See infra, p. 328, and cf. Midrash Haggadol, c. 311. When Ishmael came (home) his wife told him what had happened, and Ishmael knew that his father's love was still extended to him, as it is said, || "Like as a father pitieth his sons" (Ps. 103:13). After the death of Sarah, Abraham again took (Hagar) his divorced (wife), as it is said, "And Abraham again 5 In our MS. the quotation ends here; it is continued in the first editions as in our version. See Pal. Targum, Gen. 25:1, and Midrash Haggadol, c. 375, note 8, where the parallel passages are given. took a wife, and her name was Keturah" (Gen. 25:1). Why does it say "And he again "? Because on the first occasion she was his wife, and he again betook himself to her. Her name was Keturah, because she was perfumed with all kinds of scents. 6 The Ishmaelites in the wilderness were the buyers and sellers of precious spices. Cf. Cant. 3:6, and Ezek. 27:21.
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Another explanation of Keturah (is): because her actions were beautiful like incense , 1 The Hebrew for "incense" (Ketoreth) suggests a connection with the name Keturah. and she bare him six sons, 2 The first editions read here (instead of our context) the following: "Zimran, and Jokshan, and Medan and Midian, and Ishbak and Shuah." and they were all called according to the name of Ishmael, 3 The meaning is not quite evident; does it mean that the six names have some part of their spelling in common with the various letters of the name Ishmael? This is the case with the initial letter of five names, but Zimran is the exception. as it is said, "And she bare him Zimran ( ibid. 2).
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Like a woman sent away from her husband, so likewise Abraham arose and sent them away from Isaac his son, from this world and from the world to come, as it is said, "But unto the sons of the concubines, which Abraham had, 4 In the MS. the quotation ends here; it is continued in the first editions. Abraham gave gifts, and he sent them 5 The MS. reads: "‘and he sent them away' by adeed of divorcement." away from Isaac his son" ( ibid. 6), by a deed of divorcement.
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Corresponding to the name of Ishmael's son 6 The first editions read "sons." The descendants of Ishmael intermarried with the children of Keturah. Kedar, the sons of Kedar were so called, as it is said, "Of Kedar, and of the kingdoms of Hazor" (Jer. 49:28). Corresponding to the name of Ishmael's son "Kedemah" 7 In the MS. the word has been partly erased, only the letters קד are legible. (Gen. 25:15), the "sons of Kedem" were so called. 8 The first editions add: "as it is said: ‘The children of Kedem'" (Jer. 49:28). Because they dwelt in the territory belonging to Cain, his children were called "sons of Cain," as it is said, "Now Heber the Kenite had separated himself from Cain" (Judg. 4:11). Were not all the sons of Cain cut off 9 Cf. Rabbi Bechai's commentary on Num. 24:22, which reads: "Were not all the sons of Cain cut off?" according to our text. The later editions read: "separated at the generation of the flood." by the waters of the Flood? But because they dwelt in the territory of the children of Cain, his children were called "sons of Cain," as it is said, "Nevertheless || Cain shall be wasted, 10 In the MS. the quotation ends here. Our translation of the Scripture text differs from the usual version. as long as Asshur shall dwell in thy place" (Num. 24:22). "Nevertheless Cain shall be wasted away" by fire, through the seed of Ishmael, the latter shall cause the kingdom of Assyria to cease. 1 The reference may be to the Moslem possession of Bagdad in Babylon. See infra , p. 350; and also Rashbam, in loc. (Num. 24:22).
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Balaam said: Of the seventy nations that the Holy One, blessed be He, created in His world, He did not put His name on any one of them except on Isra el ; 2 Some of the later editions add here: "And Ishma el , as it is said: ‘ And thou shalt call his name Ishmael'" (Gen. 16:11). and since the Holy One, blessed be He, made the name of Ishma el similar to the name of Isra el , woe to him who shall live in his days, as it is said, "Alas, who shall live when God establisheth him?" 3 By giving him the name of El. "Alas, who shall live when he is appointed (with the name) El," may be the meaning read into the verse in question, or probably there is a play on the name Ishmael and the last two words Missumô el. The usual rendering is, "Alas, who shall live when God doeth this." See Midrash Haggadol, c. 383. ( ibid. 23).
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Rabbi Ishmael said: In the future the children of Ishmael will do fifteen things in the land (of Israel) in the latter days, and they are: They will measure the land with ropes; 4 To obtain exact dimension; cf. T.B. Baba Bathra, 103b. they will change a cemetery into a resting-place for sheep (and) a dunghill; they will measure with them and from them upon the tops of the mountains; falsehood will multiply and truth will be hidden; the statutes will be removed far from Israel; sins will be multiplied in Israel; worm-crimson will be in the wool, and he will cover 5 The root קמל means to be decayed. See Isa. 33:9: "Lebanon mouldereth"; or should we render "The paper will be decayed with the pen"? Literature will then perish. Krauss, Studien zur Byzantisch-Jüdischen Geschichte , p. 145, renders the preceding clause: "purple will be exceedingly dear." with insects paper and pen; he will hew down the rock of the kingdom, 6 The tombs of the Kings of Judah. Krauss, op. cit. , renders here: "the coinage will be withdrawn from circulation." and they will rebuild the desolated cities and sweep the ways; and they will plant gardens and parks, and fence in the broken walls of the Temple; and they will build a building in the Holy Place; and two brothers will arise over them, 7 Or, "against them," i.e. the two Caliphs, Mohammed Alemin and Abdallah Almamum (809–813 C.E. ). See Graetz, Geschichte , v. pp. 197 f., and his article in Frankel's Monatsschrift , 1859, p. 112. This gives us again a date for determining the period when our book was finally edited. Krauss, op. cit. , points out that the reference in the preceding clause is to the Mosque of Omar, the foundation of which was laid by the Caliph Omar after his conquest of Jerusalem in 636 C.E. In the next line we have the expression, "the Branch, the son of David," cf. supra , p. 201, note 3, and see also the Shemoneh ‘Esreh, p. 49 (Singer). princes at the end; and in their days the Branch, the Son of David, will arise, as it is said, || "And in the days of those kings shall the God of heaven set up a kingdom, which shall never be destroyed" (Dan. 2:44).
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Rabbi Ishmael also said: Three wars of trouble 1 Or, "commotion." will the sons of Ishmael in the future wage on the earth in the latter days, as it is said, "For they fled away from the swords" (Isa. 21:15). "Swords" signify only wars, one in the forest of Arabia, as it is said, "From the drawn sword" ( ibid. ); another on the sea, as it is said, "From the bent bow" ( ibid. ); and one in the great city which is in Rome, 2 The later editions read here "Aram," owing to the Censor. which will be more grievous than the other two, as it is said, "And from the grievousness of the war" ( ibid. ). From there the Son of David shall flourish and see the destruction of 3 The Prague edition reads: "the idolaters." See also Graetz, Geschichte , v. pp. 441 ff., especially p. 446, on the connection between our book and the Secrets of R. Simeon ben Jochai. The latter work, according to Graetz, was the source used by our author. The theory of Graetz was controverted by Steinschneider in Z.D.M.G. xxviii. pp. 645 f. The Secrets are printed in Jellinek's B.H.M. iii. p. 78. A very interesting parallel to the latter part of this chapter of P.R.E. is to be found in the Book of the Bee, liii. (pp. 124 ff.). these and these , and thence will He come to the land of Israel, as it is said, "Who is this that cometh from Edom, 4 In the MS. the quotation ends here; it is continued in the first editions. with crimsoned garments from Bozrah? this that is glorious in his apparel, marching in the greatness of his strength? I that speak in righteousness, mighty to save" ( ibid. lxiii. 1).
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CHAPTER XXXI THE BINDING OF ISAAC ON THE ALTAR [38 A . i.] T HE tenth trial was (as follows): "And it came to pass after these things, that God did prove Abraham" (Gen. 22:1). He tried Abraham each time 1 See Gen. Rab. 55:1, and Cant. Rab. 1:9. in order to know his heart, whether he would be able to persevere and keep all the commandments of the Torah 2 The next words, up to "as it is said," are not in the printed editions. or not, and whilst as yet the Torah had not been given, Abraham kept all the precepts 3 According to the Book of Jubilees, Abraham not only enacted the laws of tithes (xiii. 25–29), but he also celebrated the feast of first-fruits of the grain harvest on the 15th of Sivan (xv. 1, 2), and the feast of Tabernacles (xvi. 20–31); he ordained peace-offerings and the regulations as to the use of salt and wood for the offerings, washings before sacrifices, and the duty of covering blood (xxi. 7–17), and prohibited intermarrying with the Canaanites (xxii. 20, xxv. 5), and adultery (xxxix. 6). On this theme see Apoc. Baruch lvii. 2, and cf. Ecclus. xliv. 20. of the Torah, as it is said, "Because that Abraham obeyed my voice, 4 In the MS. the quotation ends here, but it is continued in the first editions. and kept my charge, my commandments, my statutes, and my Torah" ( ibid. xxvi. 5). 5 See T.B. Joma, 28a f. And Ishmael went repeatedly from the wilderness to see || his father Abraham. 6 As Abraham had visited Ishmael, the latter knew that his father would receive him. See Pal. Targum, Gen. 22:1, and Gen. Rab. 55:4, for the story of the dispute between Isaac and Ishmael, and for the account of the readiness of the former to offer up his life to the service of God.
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Rabbi Jehudah said: In that night was the Holy One, blessed be He, revealed unto him, and He said unto him: Abraham ! "Take now thy son, 7 In our MS. the quotation ends here, but it is continued in the first editions. thine only son, whom thou lovest, even Isaac" ( ibid. xxii. 2). And Abraham, having pity upon Isaac, 1 Luria thinks that the reading should be: "The Holy One, blessed be He, had pity upon Isaac" (and ordered that Ishmael should be offered as an atonement for his past evil life). See Jalkut, Gen. § 96, Midrash Haggadol, c. 317, and cf. Wisdom x. 5. said before Him: Sovereign of all worlds ! Concerning which son 2 See Rabbinic Philosophy and Ethics , p. 69, and cf. the Liturgy for the second day of the New Year, ed. Heidenheim, pp. 34b ff. dost Thou decree upon me? Is it concerning the son lacking circumcision, 3 Ishmael had been born thirteen years before God commanded the rite of circumcision, and when he was born his father was uncircumcised, but when Isaac was born Abraham was circumcised. On the theme of the "‘Akedah" see Gen. Rab. 55:1 f. or the son born for circumcision? He answered him: "Thine only son." He rejoined: This one is the only son of his mother, and the other son is the only son of his mother. He said to him: "The one, whom thou lovest." He said to Him: Both of them do I love. 4 See T.B. Synhedrin, 89b; Gen. Rab. 39:12. He said to him: "Even Isaac."
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"And offer him there for a burnt offering" 5 See the rest of this quotation. ( ibid. ). He spake to Him: Sovereign of all worlds ! On which mountain hast Thou told me (to offer him)? (God) answered him: In every place where thou dost see My glory abiding and waiting for thee there, and saying, 6 The first editions add "to thee"; see Jalkut, Gen., loc. cit. This is Mount Moriah; 7 The 1st ed. reads here: "the altar." as it is said, "Upon one of the mountains which I will tell thee of" ( ibid. ). 8 The first editions add: "‘Which I have told thee of,' is not written here, but, ‘ which I will tell thee of.'" God would indicate to Abraham the place in His own good time; cf. Gen. Rab. 55:8.
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Abraham rose up early in the morning, and he took with him Ishmael, and Eliezer, and Isaac his son, and he saddled the ass. Upon this ass did Abraham ride. This was the ass, the offspring of that ass which was created during the twilight, 9 Preceding the first Sabbath in the week of creation. See Aboth 5:9; Jalkut Gen. § 98; Jalkuk on Zech. 9:9 (ed. King, p. 48); and cf. supra , p. 124. as it is said, "And Abraham rose early in the morning, and saddled his ass" ( ibid. 8). 10 This quotation should probably belong to the previous sentence, and follow the word "ass." The same ass was also ridden upon by Moses when he came to Egypt, as it is said, "And Moses took his wife and his sons, and set them upon the ass" (Ex. 4:20). This || same ass will be ridden upon in the future by the Son of David, 1 The Messiah; see Rabbinic Philosophy and Ethics , p. 71, note 2, and Jewish Sources of the Sermon on the Mount , p. 143, for the strange interpretation given to this Messianic function by Matthew (xxi. 7), and cf. Justin Martyr, Dial. c. Tryph. liii. as it is said, "Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy king cometh unto thee: he is just, and saved; 2 In the MS. this first part of the verse is not quoted. lowly, and riding upon an ass , even upon a colt, the foal of an ass" 3 Later Rabbinic interpretation applied this verse sometimes to the Messiah ben Joseph. See Ibn Ezra, in loc. (Zech. 9:9).
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Isaac was thirty-seven years old 4 See Tanna de bê Elijahu Rab. 25 p. 138, and cf. Seder ‘Olam Rab. 1; Tosaphoth to T.B. Jebamoth, 61b; Ex. Rab. i. 1, and the previous chapter in our book. when he went to Mount Moriah, and Ishmael was fifty years old. Contention arose between Eliezer and Ishmael. Ishmael said to Eliezer: Now that Abraham will offer Isaac his son for a burnt offering, kindled upon the altar, 5 The wording here is based on Lev. 6:13. and I am his first-born son, I will inherit (the possessions of) Abraham. Eliezer replied to him, saying: He has already driven thee out like a woman divorced from her husband, and he has sent thee 6 See Jalkut, loc. cit. away to the wilderness, but I am his servant, serving him by day and by night, and I shall be the heir of Abraham. The Holy Spirit answered them, saying to them: Neither this one nor that one shall inherit. 7 See Gen. Rab. 56:1; Midrash Haggadol, col. 320; Tanchuma, in loc. For the story see also the Book of Jashar xxiii. 22 ff., Pal. Targum, and the second version to Gen. 22 The Church Fathers deal with the theme in their usual style. See Ephraim of Syria on Jonah, 6; Ambrose On Faith in Immortality , G.T. i. pp. 404 f.; Zeno of Verona On Patience , 5.
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On the third day they reached Zophim, 8 i.e. Mount Moriah, on which the Temple was built; see 2 Chron. 3:1. See Rashi on T.B. Pesachim, 49a; ‘Arukh, ed. Kohut, vii. 33a; and cf. T.B. Berakhoth, 61b. The word צופים means "watch-towers." The Midrash Haggadol, loc. cit. , reads "Zuphith." Jubilees (xviii. 13) agrees with our book in identifying the mount with Mount Zion. See also Book of the Bee, xxv. p. 43. and when they reached Zophim they saw the glory of the Shekhinah 9 This passage is of considerable interest. We are in the domain of Philonic interpretation of the Bible. Thus Clement of Alexandria, under the influence of Philo's allegorical interpretation, says on the text, Gen. 22:3, 4: "Abraham, when he came to the place which God told him of on the third day, looking up, saw the place afar off. For the first day is that which is constituted by the sight of good things; and the second is the soul's best desire; on the third, the mind perceives spiritual things" ( Strom. v. 11). Our book identifies the place ( מקום ) with the Shekhinah, just as Philo does ( De Somniis , i. M. i. 638, C.W. iii. p. 213); see Gen. Rab. 56:1 f.; and cf. the valuable note in Weinstein's Zur Genesis der Agada , p. 88. The representation of the Shekhinah as a "Pillar of Fire" corresponds with Philo's identification of the Logos with the "Pillar of Cloud," which at night became the "Pillar of Fire" in the wilderness, leading God's people to the Holy Land; see Hellenism and Christianity , p. 25, note. According to Jubilees xviii. 4: "And he came to a well of water and he said to his young men, ‘ Abide ye here with the ass.'" Does our author intentionally vary this by substituting the "cloud" for the well? resting upon the top of the mountain, as it is said, "On the third day Abraham lifted up his eyes, and saw the place afar off" (Gen. 22:4). What did he see? (He saw) a pillar of fire standing from the earth to the heavens. 1 The first editions add here: "He said to his son Isaac: My son! dost thou see anything upon one of these mountains? He said to him: Yes. (Abraham) said to him: What dost thou see? He replied: I see a pillar of fire standing from the earth up to the heavens." See, for further references to the vision of Isaac and Abraham, Gen. Rab. 56:1, Pal. Targum, Gen. 22:4, and Tanchuma, Vayêra, §xxiii., which refers to "a cloud enwrapt on the mountain." See also Jalkut, Gen. § 99, and the Book of Jashar xxiii., which has used our book. Abraham understood that the lad had been accepted for the perfect burnt offering. He said to Ishmael and Eliezer: Do ye see anything upon one of those mountains? || They said to him: No. He considered them (as dull) as an ass. He told them: Since ye do not see anything, "Abide ye here with the ass" ( ibid. 5), 2 See T.B. Jebamoth, 62a; Gen. Rab. 56:2; Eccles. Rab. on Eccles. 9:7; T.B. Kiddushin, 68a; and Midrash Haggadol, c. 320. with such who are similar to the ass. 3 The first editions add: "Just as the ass does not see anything, likewise do ye not see anything, as it is said: ‘And Abraham said to his young men: Abide ye here with the ass'" (Gen. 22:5).
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He took the wood and placed it upon the back of his son Isaac, and he took the fire and the knife in his hand, and they went both of them together. 4 Cf. Gen. 22:6. Isaac said to his father: O my father ! Behold the fire and the wood, where is the lamb for the burnt offering? He replied to him: My son ! Thou art the lamb for the burnt offering, as it is said, "And Abraham said, God will provide 5 The word might be rendered: "accept." The verse might be translated thus: "God will accept for Himself the lamb, i.e. my son." for himself the lamb" ( ibid. 8).
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Rabbi Simeon 6 The first editions read: "Ishmael." said: The Holy One, blessed be He, pointed out 1 The Venice edition adds: "with the finger"; see infra , pp. 382 f. the altar with a finger to Abraham our father, and said to him: This is the altar. That was the altar 2 See supra , pp. 153, 171; see also Aboth de Rabbi Nathan ( a ) i. p. 4a; Jalkut, Gen. § 101, for a parallel text. The first editions add: "whereon the first man brought (his offering)." whereon Cain and Abel sacrificed; it was the same altar whereon Noah 3 See supra , p. 171, note 8, and cf. Midrash Haggadol, c. 321. and his sons sacrificed, as it is said, 4 The first editions quote Gen. 8:20 also. "And Abraham built the altar there" ( ibid. 9). "And Abraham built an altar there" is not written here, but "And Abraham built the altar there." That was the altar whereon the first ones (of old) had sacrificed. 5 Luria suggests a variant reading, based on Jalkut Makhiri, Ps. 36:5. "As it is said: ‘ And Noah built an altar to the Lord.' ‘Abraham built there an altar' is not written here, but ‘ and he built the altar.'" The reading in Jalkut, Gen., loc. cit. , is similar; see also Pal. Targum, Gen. 22:9.
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Isaac said to his father Abraham: O my father ! Bind for me my two hands, and my two feet, so that I do not curse 6 The Venice edition reads: "on account of reflex movement." Read פשימותא , see Pesikta Rabbathi 40 (p. 170b), Tanna de bê Elijahu Rab. 27 p. 138; and Tanna de bê Elijahu Ẓutta ii. p. 174; and cf. Agadath Bereshith 31 p. 62, and Grünbaum, op. cit. p. 112. thee; for instance, a word may issue from the mouth because of the violence and dread of death, and I shall be found to have slighted || the precept, "Honour thy father" (Ex. 20:12). 7 See Pal. Targum, Gen. 22:10, and Jalkut, Gen., loc. cit. He bound his two hands and his two feet, and bound him upon the top of the altar, and he strengthened his two arms and his two knees 8 See Shocher Tob, Ps. 20:8, p. 176. upon him, and put the fire and wood in order, and he stretched forth his hand and took the knife. Like a high priest 9 See Lev. Rab. 29:9 f., which implies that the ‘Akedah (Binding of Isaac) was on the Day of Atonement, so that the service of Abraham on that occasion might be considered as resembling that of the High Priest. he brought near his meal offering, and his drink offering; 10 The meal offering and the drink offering accompanied the "burnt offering" in the Tabernacle and Temple. and the Holy One, blessed be He, was sitting and beholding the father binding with all (his) heart and the son bound with all (his) heart. And the ministering angels 11 Jubilees xviii. 9 reads: "And I (the angel) stood before Him, and before the prince of the Mastêmâ, and the Lord said, Bid him not to lay his hand on the lad." cried aloud and wept, as it is said, "Behold, the Erelim 1 i.e. angels; see Kimchi's Book of Roots, s.v. ארה . Cf. T.B. Chagigah, 5b; Rabbinic Philosophy and Ethics , p. 73, note 1; and cf. Gen. Rab. 56:5, and Midrash Haggadol, c. 322. cry 2 The quotation ends here in our MS. without; the angels of peace weep bitterly" (Isa. 33:7). The ministering angels said before the Holy One, blessed be He: Sovereign of all the worlds ! Thou art called merciful and compassionate, whose mercy is upon all His works; 3 Cf. Ps. 145:9. have mercy upon Isaac, for he is a human being, and the son of a human being, and is bound before Thee like an animal. "O Lord, Thou preservest man and beast"; as it is said, "Thy righteousness is like the mighty mountains; 2 The quotation ends here in our MS. thy judgments are like a great deep: O Lord, thou preservest man and beast" (Ps. 36:6).
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Rabbi Jehudah said: When the blade 4 Lit. "sword." See Midrash Haggadol, c. 323. touched his neck, the soul of Isaac fled and departed, (but) when he heard His voice from between the two Cherubim, 5 See supra , p. 24. Cf. Heb. xi. 19. saying (to Abraham), "Lay not thine hand upon the lad" (Gen. 22:12), his soul returned to his body, and (Abraham) set him free, and Isaac stood upon his feet. And Isaac knew 6 The first editions add: "of the resurrection of the dead from the Torah." The connection with the word Torah is not quite clear, and the word should be probably deleted. See Rokeach, 322, and cf. Brode's comment, in loc. The Jalkut, Gen., loc. cit. , reads: "He knew that in the future He would revive the dead." that in this manner the dead in the future will be quickened. He opened (his mouth), and said: Blessed art thou, O Lord, who quickeneth the dead. 7 This is the second benediction of the Shemoneh ‘Esreh; see Singer, p. 45. The benediction is appropriately placed in Isaac's mouth, for he had also been bound unto death and then set free. The benediction speaks of the loosening of the bound, as well as of the resurrection. ||
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Rabbi Zechariah said: That ram, which was created at the twilight, 8 Of the eve of the first Sabbath; see supra , p. 125. ran and came to be offered up instead of Isaac, but Sammael 9 See Jubilees xviii. 12: "And the prince of the Mastêmâ was put to shame. And Abraham lifted up his eyes and looked, and behold, a single ram caught and it came (?)." The word translated "and distracting it" is Mastenô; it reminds one of Mastêmâ of Jubilees. See also Midrash Haggadol, c. 324. was standing by, and distracting it, in order to annul the offering of our father Abraham. And it was caught by its two horns in the trees, as it is said, "And Abraham lifted up his eyes, and looked, and behold, behind him a ram caught in the thicket by its horns" ( ibid. 13). What did that ram do? It put forth its leg and took hold of the coat of our father Abraham, and Abraham looked, saw the ram, and he went and set it free. He offered it up instead of Isaac his son, as it is said, "And Abraham went and took the ram, 1 The quotation ends here in our MSS. and offered it up for a burnt offering in the stead of his son" ( ibid. ).
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Rabbi Berachiah said: The sweet savour (of the ram) ascended before the Holy One, blessed be He, as though it were the sweet savour of Isaac, 2 See Ẓohar, Gen. 120b. and He swore that He would bless him 3 See Jalkut, loc. cit. , and Apoc. Baruch, loc. cit. in this world and in the world to come, as it is said, "By myself have I sworn, saith the Lord, because thou hast done this thing"; and it says, "That in blessing I will bless thee, and in multiplying I will multiply thy seed, as the stars of the heaven" ( ibid. 16, 17). "That in blessing" (refers) to this world; "I will bless thee," in the world to come; and "I will greatly multiply thy seed," in the future that is to come.
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Rabbi Chanina ben Dosa said: 4 See Jalkut Isa. § 436, and Midrash Haggadol, c. 325. From that ram, which was created at the twilight, nothing came forth which was useless. 5 See Mishnah, Ẓebachim ix. 5, as to the parts of a burnt offering which were not offered on the altar. The ashes of the ram 6 See supra , p. 204, and cf. T.B. Ẓebachim, 62a. were || the base 7 Or, foundation. Does the text here refer to the horns of the altar? or should the text read, "the foundation whereon (stood) the inner altar"? See Midrash Haggadol, loc. cit. which was upon the top of the inner altar. 8 The first editions add here: "as it is said: ‘And Aaron shall make atonement upon the horns of it once in the year'" (Ex. 30:10). The sinews of the ram were the strings 9 Read Nimin instead of Nebalim, and see supra , p. 127. The first editions read: "The sinews of the ram were ten, corresponding to the ten strings of the harp," etc. According to one tradition the harp of David had only eight strings, and it is the harp of the Messiah which is to have ten strings. See Josephus, Ant. vii. 12. 3, and cf. Pesikta Rabbathi, pp. 98b f. of the harp whereon David played. The ram's skin 10 The inference here is drawn from the word "‘Ôr" ( עוד ), leather. was the girdle (around) the loins of Elijah, may he be remembered for good, as it is said, "And they answered him, He was an hairy man, and girt with a girdle of leather about his loins" (2 Kings 1:8). 1 The first editions have a corrupt quotation based on 2 Kings 1, verses 6 and 8. The MS. only quotes the few words: "He was an hairy man," etc. The horn 2 See Othijoth de Rabbi ‘Akiba, letter T; ed. Jellinek, B.H.M. iii. p. 31; and Rokeach, 203. The first editions read: "the two horns." of the ram of the left side 3 The first editions read here: "Wherein the Holy One, blessed be He, blew upon Mount Sinai." See Midrash Haggadol, loc. cit. (was the one) wherein He blew upon Mount Sinai, as it is said, "And it shall come to pass, that when the ram's horn soundeth long" 4 The Oxford MS. and the first editions quote Ex. 19:19. (Josh. 6:5). (The horn) of the right side, which is larger than that of the left, is destined in the future to be sounded in the world that is to come, 5 The first editions add: "at the ingathering of the exiles." as it is said, "And it shall come to pass in that day, that a great trumpet shall be blown" (Isa. 27:13); 6 The inference here is derived from the word "great," implying the right side. On the subject of the Messianic trump, see Abkath Rochel i., and cf. 1 Cor. xv. 52. and it is said, "And the Lord shall be king over all the earth" (Zech. 14:9).
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Rabbi Isaac said: Nothing has been created except by the merit of worship. Abraham returned from Mount Moriah only through the merit of worship, as it is said, "We will worship , and come again to you" (Gen. 22:5). 7 The Midrash Samuel (ed. Buber) iii. 7 contains a good parallel text, which is much fuller than our MS. It adds here: "The Israelites were redeemed from Egypt only in consequence of worship, as it is said: ‘And the people bowed the head and worshipped' (Ex. 12:27). The Torah was given only through the merit of worship, because it is said: ‘And worship ye afar off'" ( ibid. xxiv. 1). See Jalkut, Gen. § 100. The Temple was fashioned only through the merit of worship, as it is said, "Exalt ye the Lord our God, and worship " (Ps. 99:5). 8 The Midrash Samuel, loc. cit. , adds here: "The dead also will only be quickened through the merit of worship, as it is said: ‘O come, let us worship and bow down' (Ps. 95:6). The exiles will only be gathered in again owing to the merit of worship, as it is said: ‘And it shall come to pass in that day, that a great trumpet shall be blown; and they shall come which were lost in the land of Assyria, and they that were outcasts in the land of Egypt; and they shall worship the Lord in the holy mountain at Jerusalem'" (Isa. 27:13). See also Gen. Rab. Ivi. 2, and Midrash Haggadol, c. 320 f. On the entire chapter see the Book of Jashar xxiii.; Tanchuma (ed. Buber), Gen. p. 57a, b; Tanchuma, Vayêra, § xxiii.; and Midrash Agadah, Gen. pp. 50 ff.
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CHAPTER XXXII THE DEATH OF SARAH AND THE STORY OF ISAAC AND REBECCA [39 B . i.] S IX (people) were called by their names before they were created, 1 In Mekhilta, Bô, xvi. p. 19a; only Isaac, Solomon, and Josiah are mentioned. See Agadath Bereshith, 65, and Midrash Haggadol, c. 246. In T. J. Berakhoth 1:8 four names are mentioned, the three as in the Mekhilta and, in addition, Ishmael; cf. Gen. Rab. 45:8. In T.B. Chullin, 139b, the name of Moses is mentioned, as also the names of Mordecai, Esther, and Haman, all these names being hinted at in the Torah. Luria observes that Cyrus (Is. 44:28 and xlv. 1) should have been mentioned in the list of people named before their birth. This fact would not warrant the inference that all these people were pre-existent. This reasoning is, however, often applied to the name of the Messiah, as though it meant that the Messiah pre-existed because his name was named before his birth; see Hellenism and Christianity , p. 17. and they are: Isaac, Ishmael, Moses, 2 The first editions add: "our Rabbi," or "our teacher." Solomon, Josiah, and King Messiah. 3 The first editions read: "the name of the Messiah." The Amsterdam edition reads: "our Messiah." The first editions add: "May the Holy One, blessed be He, cause him to come speedily in our days."
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Whence do we know about Ishmael? Because it is said, "And the angel of the Lord said unto her, Behold, thou art with child, 4 The first editions omit this part of the verse, and give the second half only. … and thou shalt call his name Ishmael" (Gen. 16:11). Why was his name || called Ishmael? 5 Ishma- el is interpreted as meaning " God will hear"; cf. Gen. 16:11. Because in the future the Holy One, blessed be He, will hearken to the cry 6 The first editions read: "the voice of the cry." of the people arising from (the oppression) which the children of Ishmael will bring about in the land in the last (days); 7 The MS. omits "days." It occurs in the first editions. The reference is to the time of woe preceding the coming of the Messiah. See supra , pp. 221 f., and cf. Matt. xxiv. 3 ff. for the Messianic woes. therefore was his name called Ishmael. 8 The first editions add: "as it is said, ‘ God shall hear and answer them'" (Ps. 55:19). The Hebrew for "God shall hear" contains the same letters as the Hebrew word Ishmael.
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How do we know (this with reference to) Isaac? Because it is said, "And God said, Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac" ( ibid. xvii. 19). Why was his name called Isaac? 1 See Midrash Haggadol, c. 256; Agadath Beresbith, 53; Gen. Rab. 53:7; and Tanchuma (ed. Buber), Gen. 54a. Jubilees xvi. 3 says: "And we told her (Sarah) the name of her son, as his name is ordained and written in the heavenly tables, ( i.e. ) Isaac." Because Yad (the first Hebrew letter of Isaac indicates) the ten trials 2 The Agadath Bereshith, loc. cit. , refers to the Ten Commandments. The context in our author agrees with Tanchuma, Korah, § xii. wherewith our father Abraham was tried; and he withstood them all. Zaddi (the second letter indicates) the ninety (years), for his mother was ninety years (at the birth of Isaac), as it is said, "And shall Sarah, that is ninety years old, bear?" ( ibid. 17). Cheth (the third letter points to) the eighth (day), for he was circumcised on the eighth day, as it is said, "And Abraham circumcised his son Isaac, being eight days old" ( ibid. xxi. 4). Kuf (the fourth letter of the name marks) the hundred (years), for his father was an hundred years old (at Isaac's birth), as it is said, "And Abraham was an hundred years old" ( ibid. 5).
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Whence do we know about Moses? 3 See T.B. Chullin, 139b. The name of Moses is said to be hinted at in Ps. 18:16: " He drew me out ( ימשני ) of many waters." The word Moses is connected with the root "to draw out" in Hebrew. Because it is said, "And the Lord said, My spirit shall not abide in man for ever in their going astray" ( ibid. vi. 3). What is the implication (of the expression), "In their going astray"? 4 The first editions read: "The word ‘in their going astray' has the same numerical value as (the name) Moses" ( משה = MShH). See R.V. in loc. Retrospectively his name was called Moses. 5 B = 2, Sh = 300, G =3, M = 40 = 345. M =40, Sh = 300, H = 5 =345. This system is known as Gematria, and was also known to and used by some of the Church Fathers; see Irenæus, adv. Hœr. v. xxx. 1 ff., where he speaks of the number of the name of the Antichrist; see also Clement of Alexandria, Strom. vi. ch. xi. According to Jastrow, T.D. 239a, this word is a transposition of the word γραμμάτια , "accounts"; see also ‘Arukh, ed. Kohut, ii. p. 309b. For the life of Moses was one hundred and twenty years, as it is said, "His days shall be an hundred and twenty years" ( ibid. ).
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Whence do we know concerning Solomon? Because it is said, "Behold, a son shall be born to thee, who shall be a man of rest,… for his name shall be Solomon " (1 Chron. 22:9). 1 The Venice edition reads: "and thou shalt call his name Solomon, because." See Midrash Haggadol, c. 246. Why was his name called Solomon? Because his name was called Solomon in the Aramaic language, as it is said, "I will give peace (Shalom) and quietness unto Israel in his days" ( ibid. ). 2 The name שלמה (Solomon) is connected with שלום (peace). See also 2 Sam. 12:24, with Kimchi's commentary thereon. The Aramaic Sh'lama (peace) is somewhat similar to the Hebrew name Sh'lomoh (=Solomon). The printed texts omit the words "his name was called Solomon in the Aramaic language." ||
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Whence do we know about Josiah? Because it is said, "Behold, a child shall be born unto the house of David, Josiah by name" (1 Kings 13:2). Why was his name called Josiah? (Because he was as acceptable) 3 The words in brackets do not occur in the MS., but they are found in the first editions. as an offering upon the altar; she 4 The reference is probably to the mother. The first editions omit this. said: A worthy offering let him be before Thee. 5 See Jalkut on 1 Kings 13 § 200. The name Josiah ( יאשיהו ) is interpreted as though it were יאי שי הוא , "he is worthy like a lamb." The next sentence is found only in the MS. Therefore was his name called Josiah, as it is said, "And he cried against the altar," etc. ( ibid. 2).
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Whence do we know concerning King Messiah? Because it is said, "His name shall endure for ever. Before the sun his name shall be continued (Yinnon)" (Ps. 72:17). 6 See ‘Arukh, ed. Kohut, iv. p. 141a, s.v. נון , in the sense of "offspring"; cf. Gen. 21:23. Gesenius (Oxford edition) renders Ps. 72:17: "Let his name have increase." See Parchon's Heb. Dict. s.v. , and note Jalkut, loc. cit. , which says: "He will stir up all the evil ones of the earth (in the future)"; cf. Jalkut, Gen. § 45, and Midrash Haggadol, loc. cit. Why was his name called Yinnon? For he will awaken 7 See Ibn Ezra on this verse of Ps. 72 See also T.B. Synhedrin, 95a, and supra , p. 230. ‘Arukh, loc. cit. , reads: "in the future he will bring to life those who sleep in the dust, therefore is his name called Yinnon." See also supra , p. 12. those who sleep at Hebron out of the dust of the earth, therefore is his name called Yinnon, as it is said, "Before the sun his name is Yinnon" ( ibid. ).
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When Abraham returned from Mount Moriah in peace, the anger of Sammael 8 Midrash Haggadol, c. 324, reads, "Satan." On Sammael's discomfiture see Jubilees xviii. 9 and 12. The name Sammael ( i.e. the Devil) occurs in Christian books, e.g. in the Acts of Andrew and Matthew (in A.N.C.L. xvi. p. 362). was kindled, for he saw that the desire of his heart to frustrate the offering of our father Abraham had not been realized. What did he do? He went and said to Sarah: Hast thou not heard what has happened in the world? She said to him: No. He said to her: Thy husband, Abraham, 1 See Tanchuma (ed. Buber), Gen. 57b; Pesikta Rabbathi 40; Jalkut, Gen. § 98; T.B. Gittin, 57b, and the Book of Jashar xxiii. 77. The first editions omit Abraham and read "the old man." has taken thy son Isaac and slain him and offered him up as a burnt offering upon the altar. 2 The first editions add: "And the lad wept, and cried aloud because he could not be saved." She began to weep and to cry aloud three times, 3 Lit. "weepings." corresponding to the three sustained notes (of the Shophar), 4 i.e. the Teki‘oth. and (she gave forth) three howlings corresponding to the three disconnected short notes 5 This is the "Teru‘a"; cf. Mishnah, Rosh Ha-Shanah (iv. 9), p. 16a. (of the Shophar), and her soul fled, and she died. 6 See Lev. Rab. 20:2, and Eccles. Rab. to Eccles. 9:1. According to these Midrashim it is Isaac who tells Sarah the story of the ‘Akedah. See Tanchuma, in loc. According to this version Satan, in the guise of Isaac, tells the tale. See also Midrash Haggadol, loc. cit.
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Abraham came and found that she was dead. Whence did he come? From Mount Moriah, 7 See Pal. Targum, Gen. in loc. According to the Book of Jashar xxiii. 84, Sarah went to look for Abraham, but died at Hebron. Also according to Jubilees xix. 2, Sarah died at Hebron. as it is said, "And Abraham came to mourn for Sarah" (Gen. 23:2).
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Rabbi José said: Isaac observed mourning during three years 8 At the ‘Akedah, Isaac was 37 years old, and when he married Rebecca he was 40 years. For an instance of three years of mourning see 2 Sam. 13:38 f. See Midrash Haggadol, c. 388. || for his mother. After three years he married Rebecca, and forgot the mourning for his mother. 9 "Sarah his mother" is the reading in the first editions. Hence thou mayest learn that until a man marries a wife his love centres in his parents. When he marries a wife his love is bestowed upon his wife, as it is said, "Therefore shall a man leave his father and his mother, and he shall cleave unto his wife" ( ibid. ii. 24). Does a man then leave 10 Or "forsake." his father and mother with reference to the precept, "Honour"? 11 "Honour thy father and thy mother" (Ex. 20:12). But the love of his soul cleaves unto his wife, as it is said, "And his soul clave (unto Dinah)" ( ibid. xxxiv. 3); and it says, "And he shall cleave unto his wife" ( ibid. ii. 24).
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Rabbi Jehudah said: Rebecca 1 The Book of Jashar xxvi. 5 says: "And Isaac and his wife rose up and went to the land of Moriah to pray there and to seek the Lord." See also T.B. Jebamoth, 64a, and Pal. Targum, Gen. 25:21. was barren for twenty years. After twenty years (Isaac) took Rebecca and went (with her) to Mount Moriah, to the place where he had been bound, and he prayed on her behalf concerning the conception of the womb; and the Holy One, blessed be He, was entreated of him, 2 According to the Midrash Agadah, Toledoth, p. 21, God hearkened to his prayer because "he was righteous and the son of a righteous man." as it is said, "And Isaac intreated the Lord" ( ibid. xxv. 21). The children were contending with one another 3 See Gen. Rab. 63:6 for the cause of the struggle. Cf. Pal. Targum, Gen. 25:22. within her womb like mighty warriors, as it is said, "And the children struggled together within her" ( ibid. 22). The time of her confinement came round, and her soul was nigh unto death owing to her pains. 4 See Book of Jashar xxvi. 9; Jalkut, Gen. § 110. And she went to pray in the place 5 The Book of Jashar xxvi. 10 says: "And she went to the land of Moriah to seek the Lord on account of this." whither she and Isaac had gone, as it is said, "And she went to inquire of the Lord" ( ibid. ). What did the Holy One, blessed be He, 6 The first editions omit the words: "the Holy One, blessed be He." do? Jacob took hold of the heels of Esau to make him fall, as it is said, "And after that came forth his brother, and his hand had hold on Esau's heel" ( ibid. 26). Hence thou mayest learn that the descendants of Esau will not fall until a remnant || from Jacob will come and cut off the feet of the children of Esau from the mountain of Seir, as it is said, "Forasmuch as thou sawest that a stone was cut out of the mountain without hands" (Dan. 2:45). 7 The first editions quote here Dan. 2:34. See Josephus, Ant. x. 10. 4. Another Scripture text says, "Vengeance is mine, and a recompence, 8 The MS. only quotes thus far, the first editions continue the verse. at the time when their foot shall slide" (Deut. 32:35).
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Rabbi Tanchuma 9 The first editions read: "R. Acha." said: The two lads grew up; the one went by the way of life, and the other went by the way of death, 10 See supra , p. 102, for the "two ways." as it is said, "And the boys grew, and Esau was a cunning hunter" (Gen. 25:27). Jacob went on the way of life, for he was dwelling in tents, 1 According to the Targumim, in loc. , the "tents" are the "academies." See Jalkut Gen., loc. cit. and he studied the Torah all his days. 2 The first editions read: "And Esau the wicked was going the way of death to slay our father Jacob, as it is said: ‘The days of mourning for my father are at hand; then will I slay my brother Jacob'" (Gen. 27:41). Esau went on the way of death, because he slew Nimrod and his son Chavir, and he almost sought to kill Jacob his brother, as it is said, "The days of mourning for my father are at hand, and I will slay my brother Jacob" ( ibid. xxvii. 41).
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Rabbi Simeon said: In the hour when Isaac was bound, he lifted up his eyes heavenwards and saw the glory of the Shekhinah, as it is written, "For man shall not see me and live" (Ex. 33:20). Instead of death his eyes grew dim 3 See Rabbinic Philosophy and Ethics , pp. 78 f., and cf. Jalkut, Gen. § 114. in his old age, as it is said, "And it came to pass, that when Isaac was old, that his eyes were dim, so that he could not see" (Gen. 27:1). Hence thou mayest learn that the blind man is as though he were dead. 4 See T.B. Nedarim, 64a, and Gen. Rab. 65:10.
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The night-fall of the festival day of Passover came, 5 See supra , p. 153. See also the Vilna Gaon on Orach Chayyim, 583 Cf. Heb. xi. 20 on the theme in our text. and Isaac called unto Esau his elder son, and said: O my son ! To-night the heavenly ones 6 Jalkut, Gen., loc. cit. , reads: "All the heavenly ones sing a song"; see Pal. Targum, Gen. 27:1. utter songs, 7 Pss. cxiii.–cxviii. on this night the treasuries 8 Cf. Slavonic Enoch vi. and Eth. Enoch lx. 20, and supra , p. 17, for this expression; and see T.B. Chagigah, 12b; and T.B. Ta‘anith, 4b. of dew 9 The text is in the plural, "dews" here and throughout the chapter. The prayer for dew forms part of the liturgy for the first day of Passover. are opened; on this day the blessing of the dews (is bestowed). Make me savoury meat whilst I am still alive, and I will bless thee. || The Holy Spirit rejoined, saying to him: "Eat thou not the bread of him that hath an evil eye, 10 In the MS. the quotation ends here. neither desire thou his dainties" (Prov. 23:6). He went to fetch it, and was delayed there. 11 See Rabbinic Philosophy and Ethics , p. 82. Rebecca said to Jacob his (other) son: 12 The first editions read: "Rebecca said to Jacob, O my son!" On this night the treasuries of dew will be opened, and on this night the angels utter a song. 1 The first editions add: "On this night in the future thy children will be redeemed from the power of bondage; on this night in the future they will sing a song." See T.B. Sotah, 12b, and Wisdom xviii. 6. Make savoury meat for thy father, that he may eat and whilst he still lives he may bless thee.
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Now (Jacob) was skilled in the Torah, 2 He should have fulfilled the desire of his father; see T.B. Kiddushin, 31a, and Pal. Targum, Gen. 27:6, 11. and his heart dreaded the curse of his father. His mother said to him: My son ! If it be a blessing, may it be upon thee and upon thy seed; if it be a curse, let it be upon me 3 So also Pal. Targum, Gen. 27:13. and upon my soul, as it is said, "And his mother said to him, Upon me be thy curse, my son" (Gen. 27:13). He went and brought two kids of the goats. Were two kids of the goats the food for Isaac? But he brought one as a Paschal offering, 4 The first editions read: "Would not one (goat) have been sufficient for him? As it is said: ‘The righteous eateth to the satisfying of his soul' (Prov. 13:25). But one (goat) corresponded to the Paschal Lamb." and with the other he prepared the savoury meat to eat; and he brought it to his father, 5 The first editions add here: "For we are taught in a Mishnah: the Paschal Lamb is brought only when one is satisfied with food. He entered," etc. and he said to him: "Arise, I pray thee, sit and eat of my venison" ( ibid. 19). 6 See Rashi, in loc. ; Ẓohar, Gen. 154a; and cf. Derekh Erez Ẓutta v. on the rule as to eating in a sitting posture. Isaac said: "The voice is the voice of Jacob" ( ibid. 22). Jacob (declares) the unity of God. "The voice is the voice of Jacob" 7 The unity of God proclaimed by the "voice of Jacob" is applied to the declaration of the children of Israel who exclaim: "Hear, O Israel, the Lord is our God, the Lord is one" (Deut. 6:4). ( ibid. ) in the meditation of the Torah. "And the hands are the hands of Esau" ( ibid. ), in all shedding of blood and in every evil death. Not only this, but also when they proclaim in heaven, "The voice is the voice of Jacob," the heavens tremble. 8 See infra , p. 282; Gen. Rab. 66:4; Pesikta Rabbathi 21 p. 99b; Rokeach, 362. The 1st ed. reads here: "And when they proclaim on earth, ‘The voice is the voice of Jacob' (Gen. 27:22), every one who hears and does not obey, his portion is with ‘the hands which are the hands of Esau'" ( ibid. ). And when they proclaim on earth, "The voice is the voice of Jacob" ( ibid. ), every one who hears will make his portion with "The voice which is the voice of Jacob." And every one || who does not hear and does not act (obediently), his portion is with "The hands, which are the hands of Esau."
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