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Rabbi Jehudah said: Isaac blessed Jacob with ten blessings concerning the dews of heaven and the corn of the earth, corresponding to the ten words 1 Ma'amaroth; see Lev. Rab. 34 (end); Deut. Rab. i. 14. whereby the world was created, as it is said, "And God give thee of the dew of the heaven" ( ibid. 28); "Let peoples serve thee, …" ( ibid. 29). When Jacob went forth from the presence of his father Isaac, he went forth crowned like a bridegroom, and like a bride in her adornment, 2 See supra , pp. 40, 112 f.; and cf. Isa. 49:18. and the quickening dew from heaven descended upon him, and refreshed his bones, 3 The words are based on Prov. 15:30. and he also became a mighty hero; therefore it is said, "By the hands of the mighty Jacob, from thence is the shepherd, the stone 4 See infra , p. 268. The R.V. should be noted. of Israel" ( ibid. xlix. 24).
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CHAPTER XXXIII ELISHA AND THE SHUNAMMITE WOMAN 1 This chapter seems to be the Midrash to the Haphtarah of Vayêra (Gen. 17–xxii.), illustrating the resurrection experienced by Isaac at the ‘Akedah. The Book of Jonah, which formed the contents of Chapter X., is the Haphtarah in the afternoon service on the Day of Atonement. [41 A . i.] "A ND 2 The first editions read: "It is written: ‘And Isaac sowed,'" etc. Isaac sowed in that land" (Gen. 26 12 ). Rabbi Eliezer said: Did Isaac sow the seed of corn? 3 The patriarchs were not to settle in Canaan; therefore they did not devote themselves to the agricultural life. Their wealth was in their flocks, which could be easily removed as occasion demanded. See Pal. Targum, Gen. 26:12; Jalkut, Gen. § 111; and infra , p. 289. Heaven forbid ! But he took all his wealth, 4 Lit. "his mammon"; see Jewish Sources of the Sermon on the Mount , p. 169. The tithe had been observed by Abraham; see Gen. 14:20, and therefore Isaac also gave a tithe. See Num. Rab. 12:11. The first editions read: "But he took a tithe of all his wealth." and sowed it in charity to the needy, as it is said, "Sow to yourselves in righteousness, reap according to love" (Hos. 10:12). 5 See Tanna de bê Elijahu kutta (ed. Friedmann), i. p. 167. Everything which he tithed, the Holy One, blessed be He, sent him (in return) one hundred times (the value) in different kinds of blessings, as it is said, "And he found in the same year an hundredfold: and the Lord blessed him" (Gen. 26:12).
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Rabbi Simeon said: Owing to the power of || charity the dead will be quickened 6 See Prov. 11:4. Isaac's charity and righteousness are assumed here to have been the cause of his resurrection; another cause was the "'Akedah"; see supra , p. 228. The first benediction of the Shemoneh ‘Esreh, as we have already seen, refers to Abraham; the second benediction refers to the resurrection, and therefore to Isaac, the first to experience this. in the future. Whence do we learn this? From Elijah the Tishbite. 7 The dead son of Elijah's hostess was quickened by God at the request of the prophet. The first editions add here: "For he was going from mountain to mountain, and from cave to cave." This is based on 2 Kings 2:1 ff. For he betook himself to Zarephath, and a woman (who was) a widow received him with great honour. 1 By giving him the little she possessed and trusting in his word. See Tanna de bê Elijahu Rab. 18 p. 97. She was the mother of Jonah, 2 See T.J. Sukkah 5:1. 55a; Gen. Rab. 98:11; and see also J.E. vii. 226. and they were eating and drinking 3 The Jalkut, 1 Kings, § 209, omits the words "and drinking"; see T.B. Berakhoth, 35b. People did not drink oil, it was eaten with bread, etc. his 4 The first editions read "her" here. bread and oil; he, she, and her son, as it is said, "And she did eat, and he also" (1 Kings 17:15). 5 The first editions add: "Rabbi Levi said: It is written, ‘He and she,' but we read, ‘She and he.'" The Massorites afford numerous examples of this variation in the reading of the written text. See Berliner, Midrash Keri and Kethib; see also Cant. Rab. 2:4; and Kimchi on 1 Kings 18:15; and cf. J.E. viii. 368.
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"He and she" (indicate that it was) by the merit of Elijah that they had to eat. After (a period of) days, the son of the woman fell sick and died, 6 The text does not state that the child died; see Maimonides, Moreh Nebukhim , i. 42; Kimchi, in loc. ; cf. T.B. Niddah, 70b, and T.B. Chullin, 7b. as it is said, "And it came to pass after these things that the son of the woman fell sick" ( ibid. 17). The woman said to him (Elijah): Thou didst come unto me 7 The MS. and first editions add: "for coition." The text reads: "Thou art come unto me to bring my sin to remembrance and to slay my son" (1 Kings 17:18). The Midrash connects ביאה ("coition") with באת ("thou art come"); see Gesenius (Oxford ed.) p. 98a. for coition, and thou wilt bring my sin to remembrance against me, and my son is dead. Now take away all that which thou hast brought 8 The blessing on the meal and oil. to me, and give me my son. Elijah, may he be remembered for good, arose and prayed before the Holy One, blessed be He, and said before Him: Sovereign of all the worlds ! Is it not enough (to endure) all the evils which have befallen me, 9 Lit. "which have come over my head." but also this woman; for I know 10 Luria holds that the text should read: "For Thou knowest"; cf. Jalkut, loc. cit. that out of sorrow for her son has she spoken of a matter which has not occurred, which she has brought against me to vex me. 11 The printed editions read: "to provoke me"; cf. Job 9:20. Now let all the generations learn 12 From the resurrection of her son. that there is a resurrection of the dead, and restore the soul of this lad within him; and He was entreated of him, as it is said, "And the Lord hearkened unto the voice of Elijah" ( ibid. 22). Another Scripture text says, "And Elijah || took the child… See, thy son liveth" ( ibid. 23). 1 This concludes the exposition of R. Simeon on the Resurrection and Charity. The second quotation is not given in the printed texts.
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Rabbi Joshua ben Korchah said: Art thou astonished at this? 2 That charity causes the dead to be quickened. Do not be astonished, come and see, (learn) from Elisha, the son of Shaphat, for no woman was able to gaze at his face without dying; and he went from mount to mount, and from cave to cave, and he went to Shunem, and a great woman received him with great honour. She was a sister of Abishag, 3 Abishag lived at the close of David's reign; see J.E. i. 66. the Shunammite, the mother 4 The first editions read: "the wife of Iddo." Iddo lived in the reign of Jeroboam. See Seder ‘Olam Rab. 20; and cf. T.B. Synhedrin, 89b and 104a; Tanchuma, Toledoth, § xii. Jalkut, 2 Kings § 228, reads: "The mother of Iddo the prophet." Luria, with fine judgment, suggested that Iddo of the printed texts should be corrected into "Oded," the prophet who lived in the reign of Asa. See 2 Chron. 15:8; see also Rashi on 2 Kings 4:8, where our P.R.E. is mentioned. of Oded, the prophet, as it is said, "And it fell on a day, that Elisha passed to Shunem" (2 Kings 4:8), and the woman said to her husband: This man of God is (holy), 5 "Holy" is not in the MS., but it occurs in the first two editions. no woman is able to gaze at his face without dying; but, 6 "As it is said" is added by the first editions; it does not occur in the parallel context in Jalkut, Kings, loc. cit. , which reads as our MS., "But ‘Let us make,'" etc. "Let us make, I pray thee, a little chamber on the wall; and let us set for him there a bed, and a table, and a stool, and a lampstand" ( ibid. 10). And every time that he passes he can turn thither into the chamber, 7 The first editions and Jalkut, loc. cit. , add: "They built it, and prepared and arranged it. After some time he passed by Shunem and turned in to the chamber." as it is said, "And it fell on a day, that he came thither, and he turned into the chamber" ( ibid. 11). And he called for the Shunammite, as it is said, "And he said, Call her. And when he had called her, she stood at the door" ( ibid. 15). Why did she stand at the door? Because she was unable to gaze at his face, 8 See Lev. Rab. 24:6, and Sepher Chassidim (ed. Frankfort, 1724), 178. so that she should not die. He said to her:
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"At this season, when the time cometh round, thou shalt embrace a son" ( ibid. 16), the fruit of thy womb. She said to him: My lord is very old, and the way of women has departed from me, || and it is impossible to do this thing. 1 Luria's reads: "This thing cannot possibly be." "Nay, my lord, thou man of God, do not lie unto thine handmaid" ( ibid. ). 2 See Kimchi, in loc. , who uses the same words as our author, based on the quotation in our context in connection with Ps. 145:19.
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Rabbi Zechariah said: "He will fulfil the desire of them that fear him" (Ps. 145:19). 3 Cf. T.B. Megillah, 27a. The Holy One, blessed be He, fulfilled the desire of the prophet. She conceived and bare, and the child grew. He went forth to refresh 4 See ‘Arukh, ed. Kohut vi. p. 288b, s.v. פנ ; cf. Lam. 2:18. himself, and to look at the reapers. A mishap overtook him, 5 See T.J. Jebamoth xv. 2, 14d. and he died, as it is said, "It fell on a day, that he went out to his father to the reapers" (2 Kings 4:18); this restrained them (from work) until he came (among them), 6 The phrase, "this restrained them until he came," is in Aramaic and occurs only in our MS. Its meaning is doubtful. Is it an old Targum? and he died, as it is said, "And he sat on her knees till noon, and then died" ( ibid. 20).
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The woman went to Mount Carmel, and fell on her face to the ground before Elisha, saying to him: Would that my vessel 7 See 2 Kings 4:3; כלי (vessel) is used euphemistically here, meaning "womb." had remained empty ! But it was filled, and now its contents are spilt. The prophet answered: Everything which the Holy One, blessed be He, doeth, He telleth to me, but He has hidden this matter, as it is said, "And when she came to the man of God 8 In our MS. the quotation ends here. … and Gehazi came near to thrust her away" 9 The Midrash here has a play on the word "lehadphah," interpreting it as though it were "lehôd japhjah," "the glory of her beauty," i.e. the breasts; see T.B. Berakhoth, 10b, and T.J. Jebamoth ii. 4. 3d. ( ibid. 27). What is the meaning of "to thrust her away"? To teach us that he put his hand upon (her) pride, which was upon her breasts, 10 See Lev. Rab., loc. cit. as it is said, "And the man of God said, Let her alone 11 The rest of the verse given by our MS. is omitted in the printed editions. … and the Lord hath hid it from me, and hath not told me" ( ibid. ). He took the staff which was in his hand, and gave it to Gehazi, saying to him: Do not speak with thy mouth any word at all; know that 1 The first editions read here "whilst" and omit "know that." thou goest and placest the staff upon the face of the lad, that he may live.
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Now as for Gehazi, the matter was laughable in his eyes, 2 Lit. "before him." On Gehazi see J.E. v. 580 f. and to every man whom he met || he said: Dost thou believe that this staff will bring the dead to life? Therefore he did not succeed 3 His want of faith led to his failure to restore the child. Moreover, he did not believe that he was dead, because he told Elisha "the lad is not awaked " (2 Kings 4:31). until (Elisha) went on foot and put his face 4 Jalkut, loc. cit. , reads: "His mouth"; this agrees with the text in 2 Kings 4:34. Perhaps Luria's suggestion that the reading should be: "his face… and his hands" is correct. John of Damascus, op. cit. iv. 34, refers to the virginity of Elisha; this idea occurs also in Ambrose and other Christian writers. See also Clement. "Two Epistles concerning Virginity," xiv. ( A.N.C.L. xiv. p. 393). upon the face (of the child), and his eyes upon his eyes, and his hands upon his hands, and he began to pray before the Holy One, blessed be He: Sovereign of all the worlds ! Just as Thou didst perform miracles by the hand of Elijah, my master, and brought the dead to life, likewise let this child live; and He was entreated of him, as it is said, "Then he returned, and walked in the house once to and fro; and went up, and stretched himself upon him" ( ibid. 35); "and the child sneezed seven times" ( ibid. ).
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Rabbi Azariah 5 The Prague edition reads: "Rabbi Zechariah"; this is also Brode's reading. said: Know thou the efficacy of charity. 6 To cause the dead to be quickened. Come and see from the instance of Shallum, 7 See Siphrê, Num. § 78, and J.E. xi. 227. son of Tikvah, who was one of the important men of his generation, giving charity every day. What did he do? He filled the bottle with water, and sat at the entrance of the city, and he would give water to every person who came on the way, restoring his soul to him. 8 To feed the hungry is to restore his soul; cf. Lam. 1:11. On account of the charity which he did, the Holy Spirit rested upon his wife, 9 As to whether it also rested on him see J.E., loc. cit. , and cf. Jalkut, loc. cit. , which reads "upon him"; see T.B. Megillah, 14b, and Kimchi on 2 Kings 22:14, who quotes the entire passage from our P.R.E. ; he does not, however, read "upon him." The reason why the Holy Spirit rested upon Huldah is probably suggested by the special manner of her husband's charity in pouring out water for the thirsty; cf. Isa. 44:3, and Joel 2:28. as it is said, 1 Insert שנאמר . "So Hilkiah the priest… went unto Huldah the prophetess, the wife of Shallum, the son of Tikvah" ( ibid. xxii. 14). Originally his name was "the son of Sachrah"; 2 See 1 Chron. xxxiv. 22: "the son of Hasrah," i.e. " Ch a s rah"—this becomes " S a ch rah" by interchanging the first two letters of the name, just as the Massorites have done with the name "Tikvah" in this verse. "Sachrah" means "merchandise." See also 2 Kings 22:14. just as thou dost say, "Merchandise is better 3 In the MS. the quotation ends here; it is continued in the Venice edition. than the circulation of money" (Prov. 3:14). One Scripture text || says, "The son of Sachrah." 4 This quotation is unknown to me; see, however, previous note ( 2 ). When her husband died, the charitable deeds of her husband ceased, 5 The Hebrew word for ceased is "Chasrah." The Jalkut, in loc. , reads: "The charity of her husband failed that righteous woman"; cf. T.B. Synhedrin, 47a, and T.B. Chullin, loc. cit. and all Israel went forth to show loving-kindness to Shallum, son of Tikvah. But they spied the band, 6 The first editions add: "that was coming against them." and they cast the man into the sepulchre of Elisha, 7 Cf. Ecclus. xlviii. 13. and he came to life, as it is said, "And as soon as the man touched the bones of Elisha, he revived" (2 Kings 13:21); and afterwards he begat Chanameel, 8 See J.E. vi. p. 203, s.v. Hanameel, son of Shallum and Huldah. as it is said, "Behold, Chanameel the son of Shallum thine uncle shall come unto thee" (Jer. 32:7).
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Rabbi Eliezer 9 The first editions read: "Chananiah ben Teradion." said: Know thou the power of charity. 10 The text here is probably corrupt. Instead of reading, "the power of charity," we should perhaps read, "the power of righteous people." Luria thinks that the whole phrase is out of place. The narrative fits in better at the end of Chapter XXXI. Come and see from (the instance of) Saul, the son of Kish, who removed the witches and the necromancers from off the earth, and once again he loved that which he had hated. 11 See Targum on 1 Sam. 28:7 ff.; Lev. Rab. 26:7; Midrash Samuel xxiv. He went to En Dor, to the wife 12 Kimchi, on 1 Sam. 28:7, reads: "to a woman who had a familiar spirit, Zephaniah." See also Midrash Samuel, loc. cit. , and Lev. Rab., loc. cit. of Zephaniah, the mother of Abner, and he inquired of her for himself by the familiar spirit, and she brought for him Samuel the prophet, and the dead saw Samuel ascending, and they ascended with him, 1 See T.B. Chagigah, 4b, and cf. Ascension of Isaiah 9:17. thinking that the resurrection of the dead had come, 2 Jalkut, ii. § 140, adds that Samuel brought Moses with him. Thinking it was the great Day of the Last Judgment, Moses would testify on behalf of Samuel; see Midrash Samuel, loc. cit. and the woman beheld, and she became very much confused, as it is said, "And the king said unto her, Be not afraid: for what seest thou?" (1 Sam. 28:13). 3 "For what dost thou see?" is added by Luria. Some say: Many righteous men like (Samuel) came up with him in that hour. 4 Perhaps this sentence is a gloss added by some copyist, taken from Midrash Samuel or Lev. Rab., loc. cit.
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Rabbi Eliezer said: All the dead will arise at the resurrection of the dead, dressed in their shrouds. 5 The first editions read: "and they will ascend in their garments. From what dost thou learn this?" Luria reads: "When all the dead arise," etc. On the analogy employed by our author, see 1 Cor. xv. 36 ff., where the same thought occurs, and cf. T.B. Kethuboth, 111b; T.B. Synhedrin, 96b; and Jalkut, loc. cit. , which reads: "clothed in their shrouds." Know thou that this is the case. Come and see from (the analogy of) the one who plants (seed) in the earth. He plants naked 6 The first editions read: "From the seed in the earth, by an inference a minori ad majus with reference to wheat. What happens to the (seed of) wheat? It is buried in a naked condition and it comes forth." (seeds) || and they arise covered with many coverings; and the people who descend into the earth dressed (with their garments), will they not rise up dressed (with their garments)? 7 The first editions read: "how much more so will this apply to the righteous who were buried with their garments." See 1 Cor. xv. 42 ff. for a similar discussion. See Gen. Rab. 96:6; T.B. Sabbath, 114a; Semachoth ix. on the question as to whether the garments used at the burial will be the garments of the resurrection. Not only this, but come and see from Chananiah, Mishael, and Azariah, who went down into the fiery furnace dressed in their garments, 8 The first editions add: "and they came out in their garments, as it is said, ‘Nor was the hair of their head singed'" (Dan. 3:27). as it is said, 9 See T.B. Synhedrin, 92b; and Sepher Chassidim, § 1129. "And the satraps… being gathered together, saw these men, that the fire had no power upon their bodies… neither were their hosen changed" (Dan. 3:27). Learn 10 The first editions read: "And again, from whom canst thou learn this." from Samuel, the prophet, who came up clothed with his robe, as it is said, "And she said, An old man cometh up; and he is covered with a robe" (1 Sam. 28:14).
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Rabbi Jochanan 1 The first editions read: "Nathan." said: All the prophets prophesied in their lifetime, and Samuel prophesied in his lifetime, and after his death, because Samuel said to Saul: If thou wilt hearken to my advice to fall by the sword, then shall thy death be an atonement for thee, 2 Death as an atonement is discussed by Schechter, Aspects , pp. 304, 307 f. See also T.B. Synhedrin, 44b, on this theme. and thy lot 3 See Dan. 12:13 for a parallel expression. shall be with me in the place where I abide. 4 See Midrash Samuel, loc. cit. ; and compare the words which are said to have been spoken by the Founder of Christianity to the penitent thief, Luke xxiii. 43. Saul harkened to his advice, and fell by the sword, he and all his sons, 5 The text quoted in support of this continues: "and his armour-bearer, and all his men." In 1 Chron. 10:6 the reading is: "So Saul died, and his three sons; and all his house died together." The Targum to this passage renders "his house" by "the men of his house." The first editions read: "he and all his house." as it is said, "So Saul died, and his three sons" ( ibid. xxxi. 6). Why? So that his portion might be with Samuel the prophet in the future life, as it is said, "And to morrow shalt thou and thy sons be with me" ( ibid. xxviii. 19). What is the meaning of "with me"? Rabbi Jochanan said: With me in my division in heaven. 6 See Lev. Rab., loc. cit. , and T.B. Berakhoth, 12b, which is probably the source of the Midrash, and cf. Midrash Samuel, x.
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Hillel, the Elder, said: Samuel spake to Saul, saying, Was it not enough for thee that thou didst not hearken || unto His voice, neither didst thou execute His fierce anger upon Amalek, 7 See infra , p. 388. but thou dost also inquire 8 Lit. "to inquire through one possessed of a familiar spirit and to seek." The first editions read: "Thou art come to inquire for thyself through one possessed of a familiar spirit." through one possessed of a familiar spirit, 9 See Gesenius (Oxford edition), s.v. אוב . and thou seekest (to know the future). Woe is the shepherd, and woe is his flock! For on thy account has the Holy One, blessed be He, given Israel thy people into the hands of the Philistines, as it is said, "Moreover, the Lord will deliver Israel also with thee into the hand of the Philistines" ( ibid. ).
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Rabbi Tachanah 1 The first editions read "Jochanan." This is also the reading in the Jalkut Makhiri on Zech. 3:1, p. 35 (ed. Greenup). said: Israel was exiled 2 The first editions read "went up." This story is one of the versions of the Susanna narrative; see Brüll's Jahrbücher , iii. pp. 8 ff., where Origen is quoted, who knew the story and refers to Zedekiah and Ahab. to Babylon, and did not forsake their evil deeds. Ahab, son of Kolaiah, and Zedekiah, son of Maaseiah, 3 See Jer. 29:21, 23. became lying healers, 4 See T.B. Synhedrin, 93a; Tanchuma, Vajikra, § vi. The incident may be based on Job 13:4. Cf. Ezek. 13:6, and xxii. 28. and they healed the wives of the Chaldeans, and came unto them for coition. 5 See also Jalkut ii. § 309; Pesikta de R. Kahana xxv. pp. 164b. The king heard thereof, and commanded that they should be burnt. They both said: Let us say that Joshua, the son of Jehozadak, was with us, and he will save 6 See T.B. Chullin, 7a. The first editions read: "Let Joshua, the son of Jehozadak, a righteous man, come with us and we shall be saved through his merit." us from the burning with fire. They said to him: O our lord, O king, this man was with us in every matter. The king commanded that the three should be burnt by fire. And the angel Michael 7 Cf. Ẓohar, Gen. 104a. descended and saved Joshua from the fiery flames, and brought him up before the throne of glory, as it is said, "And he shewed me Joshua, 8 The MS. reads "Jehozadak"; the verse is correctly quoted in the first editions. the high priest" (Zech. 3:1); and the other two were burnt by fire, as it is said, "And of them shall be taken up a curse…. The Lord make thee like Zedekiah and like Ahab, whom the king of Babylon roasted in the fire" (Jer. 29:22). It is not written here "whom the king of Babylon burnt with fire," but "whom he roasted," 9 Jalkut Makhiri, Zech., loc. cit. , adds: "like these ears of corn he roasted them." Is this part of the original text? hence we learn || that his 10 i.e. Joshua's. hairs were singed on account of their sins, as it is said, "In the pride of the wicked the poor is hotly pursued" (Ps. 10:2). Whence do we know that he was delivered? Because it is said, "And the Lord said unto Satan, The Lord rebuke thee, O Satan.… Is not this a brand plucked out of the fire?" (Zech. 3:2).
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Rabbi Jehudah said: When Nebuchadnezzar brought a false accusation 1 Lit. "wantonness of words"; baseless charges. Cf. Deut. 22:14, 17. against Israel to slay them, he set up an idol in the plain of Dura, and caused a herald to proclaim: Any one who does not bow down to this idol shall be burnt by fire. Israel did not trust in the shadow 2 See supra , p. 62, for this expression. of their Creator, and came with their wives and sons and bowed down to the idolatrous image 3 See T.B. Megillah, 12a; Cant. Rab. 7:6. The image is discussed in T.B. Berakhoth, 58b. —except Daniel, whom they called by the name of their God, 4 See Luria's reading. Daniel was called Belteshazzar. "Bel" is, of course, a name of a Babylonian image or god. and it would have been a disgrace to them to burn him 5 i.e. Daniel. in fire, as it is said, "But at the last Daniel came in before me" 6 The verse continues: "whose name was Belteshazzar, according to the name of my God." (Dan. 4:8). And they took Chananiah, Mishael, and Azariah, and put them into the fiery furnace, and the angel Gabriel 7 In Jalkut, on Ezek. 37 § 375, the reading is Michael; see Gen. Rab. 44:13. Our reading agrees with T.B. Pesachim, 118a; Pesikta Rabbathi, p. 160b; Ex. Rab. xviii. 5; and see Jalkut on Dan., in loc. , and T.B. Synhedrin, 95b. It is noteworthy that Daniel is not mentioned here; he was therefore not cast into the furnace. descended and saved them from the fiery furnace. 8 See Rabbinic Philosophy and Ethics , p. 55, note 1. The king said to them: 9 The Hebrews who had worshipped his image. Ye knew that ye had a God who saves and delivers; why have ye forsaken your God and worshipped idols which have no power to deliver? But just as ye did in your own land and destroyed it, so do ye attempt to do in this land, (namely) to destroy it. The king commanded, || and they slew all of them. Whence do we know that they were all slain by the sword? Because it is said, "Then said he unto me, Prophesy… O breath, and breathe upon these slain , that they may live" (Ezek. 37:9). 10 See Tanna de bê Elijahu Rab. 5 p. 24, and J.E. ix. 202 f.
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Rabbi Phineas said: After twenty years, when all of them had been slain in Babylon, 11 See T.B. Synhedrin, 92b, and Tanchuma, Noah. § x.: "On the day when the three companions were delivered Ezekiel quickened the dead in the valley of Dura." See Pal. Targum, Ex. 13:17, on the sons of Ephraim, who were slain for attempting to leave Egypt before the appointed time. See also Shibbolê Ha-Leket, 219. According to one authority in T.B. Synhedrin, loc, cit. , "the whole incident was indeed a parable." the Holy Spirit rested upon Ezekiel, and brought him forth into the plain of Dura, and called unto him very dry bones, and said to him: Son of Man ! What dost thou see? He answered: I see here dry bones. (The Spirit) said to him: Have I power to revive them? The prophet did not say: 1 The first editions omit the negative. The later editions ( e.g. Amsterdam and Prague) read: "he should have said." Sovereign of all the worlds ! Thou hast power to do even more than (this) here; but he said: "O Lord God, thou knowest" ( ibid. 3), as though he did not believe; 2 See Gen. Rab. 19:11; Ẓohar, Num. 200a; Jalkut, Kings, § 244. therefore his own bones were not buried in a pure land, 3 i.e. the land of Israel. but in an unclean land, as it is said, "And thou shalt die in a land that is unclean" (Amos 7:17). 4 This quotation from Amos is very strange, inasmuch as it is applied to Ezekiel as a prophecy concerning his burial. Moreover, the prophet refers to death, which might be quite distinct from the burial of the prophet. See Tanna de bê Elijahu Rab., loc. cit. , and cf. J.E. v. 315 f., for further parallels to this story. "Prophesy over these bones" (Ezek. 37:4). He said before Him: Sovereign of all the worlds ! What ! will the prophecy bring upon them flesh and sinews and bones? 5 Read here "skin," as in the text of Ezek. 37:8. Or will the prophecy bring upon them all the flesh and bones which cattle, beast, and bird have eaten, and they (also) have died in the land? 6 The first editions read: "in another land." This is probably the correct reading, as it occurs again in this section, and, therefore, what was missing would have to be miraculously restored by God. The prophet had his doubts as to whether this would or could be accomplished. Interesting parallels to this discussion are to be found in the writings of the Church Fathers; see Athenagoras, "Resurrection of the Dead," ch. iv., and Tertullian, mentioned infra , p. 251, note. Immediately the Holy One, blessed be He, caused His voice to be heard, and the earth shook, as it is said, "And as I prophesied there was a thundering, and behold an earthquake" ( ibid. 7), || and every animal, beast, and bird which had eaten thereof and died in another land 7 The words from "every animal" till "another land" occur only in our MS. the earth brought together, "bone to his bone" ( ibid. ). 8 See Jalkut, Ezek. § 375: "He caused His voice to be heard from between the two Cherubim"; see supra , p. 228, and cf. Ps. 99:1.
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Rabbi Joshua ben Korchah said: There came down upon them the quickening dew 9 See infra , p. 260. from heaven, which was like a fountain, 1 This is also the reading in Jalkut, Ezekiel, loc. cit. which was bubbling and bringing forth water; so likewise (the bones) were moving and bringing forth upon themselves flesh, (other) bones 2 Instead of "bones" we should probably read "skin"; see supra , p. 249, note 5. and sinews, as it is said, "And I beheld, and lo, there were sinews upon them, and flesh came up, and skin covered them above" ( ibid. 8). He said to him: Prophesy unto the wind, as it is said, "Then said he unto me, Prophesy unto 3 The MS. reads incorrectly "against." the wind.… Come from the four winds, O breath, and breathe upon these slain, that they may live" ( ibid. 9). In that hour the four winds of the heaven went forth, and opened the treasure-house of the souls, and each spirit returned to the body of flesh of man, as it is said, "So I prophesied as he commanded me, and the breath came into them, and they lived,… an exceeding great army" ( ibid. 10); and it is written about Egypt, "And the children of Israel were fruitful,… and waxed exceeding mighty" (Ex. 1:7). What is the meaning of "exceeding"? Just as in the latter case there were 600,000 (men), so in the former case there were 600,000 (men), and they all stood upon their feet except one man. The prophet said: Sovereign of all the worlds ! What is the nature of this man? He answered him: He gave out money for usury, 4 See Jalkut on Ezekiel, loc. cit. , which reads: "And he took usury and he shall not live (eternally)." This is based on Ezek. 18:8. See Ex. Rab. xxxi. 3, and see Tosaphoth T.B. Baba Mezi'a, 70b, catch-word, "Thou mayest lend"; cf. Pal. Targum, Ex. 13:17. See also Tosaphoth Sotah, 5a. and he took with interest. || As I live, he shall not live. In that hour the Israelites were sitting and weeping, and saying: We hoped for light, and darkness came. We hoped to stand up with all Israel at the resurrection of the dead, and now "our hope is lost" (Ezek. 37:11). We hoped to arise so as to be gathered with all Israel, and now "we are clean cut off" ( ibid. ). In that hour the Holy One, blessed be He, said to the prophet: Therefore, say to them, As I live, I will cause you to stand at the resurrection of the dead in the future that is to come, and I will gather you with all Israel 5 The Venice edition reads here: "for the ingathering of the exiles to the land of Israel." On the vision in Ezek. 37 see Cant. Rab. 7:9. Maimonides, Moreh Nebukhim , ii. 46, regarded the "resurrection" as a prophetic vision; see T.B. Synhedrin, loc. cit. , for the Talmudic account. The doubt of Ezekiel is noted by Tertullian, On the Resurrection of the Flesh , xxx. In this passage the Church Father interprets the vision in a literal sense, rejecting the allegorical meaning which was given to the vision in his day. Justin Martyr ( First Apology , lii.) refers to this prophecy as pointing to the resurrection to be brought about by the Christian Messiah at his second coming; his words are: "By Ezekiel the prophet it was said: ‘Joint shall be joined to joint, and bone to bone, and flesh shall grow again; and every knee shall bow to the Lord, and every tongue shall confess Him'" (Ezek. 37:7, 8, and Isa. 45:23). This may serve as a fair illustration of the method of quoting the Hebrew Scriptures by the Church Fathers. to the land, as it is said, "Behold, I will open your graves, and cause you to come up out of your graves… and I will bring you into the land of Israel.… And I will put my spirit in you, and ye shall live" ( ibid. 12, 14).
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CHAPTER XXXIV THE RESURRECTION OF THE DEAD [43 B . ii.] "S EE now that I, even I, am he, 1 In the MS. the quotation ends here, in the first editions the verse is continued and the first editions add: "What purpose has the text in saying twice ‘I, even I'?" See Pal. Targum, in loc. , and Othijoth de R. ‘Akiba ( B.H.M. iii. p. 17), letter א : "I was before the world, and I am after the world." See also T.B. Berakhoth, 9b, Jalkut, Deut. § 946, and cf. Methodius, "On the Resurrection," v. ( A.N.C.L. xiv. p. 141). and there is no God with me" (Deut. 32:89). Only the Holy One, blessed be He, said: " I am " in this world, and " I am " in the world to come; I am the one who redeemed Israel from Egypt, and I am the one who, in the future, will redeem them at the end of the fourth kingdom; therefore it is said, "I, even I, am he, and there is no God with me" ( ibid. ). Every nation who say that there is a second God, I will slay them as with a second death 2 This is based on Dan. xiii. 2. Cf. Rev. xx. 6, 14, xxi. 8, and see Midrash Tannaïm, ed. Hoffmann, p. 202, and Siphrê, Deut. § 329. || which has no resurrection; and every nation who say that there is no second God, I will quicken them for the eternal life. And in the future I will slay those (first mentioned) and quicken these, therefore it is said, "I kill, and I make alive" ( ibid. ). I have wounded 3 God destroyed Jerusalem, and He will rebuild it; cf. Lam. 1:17. Jerusalem and her people on the day of My anger, and in great mercy 4 Cf. Isa. 54:7, 11 f., and Jer. 33:6, 9. I will heal them, 5 See Isa. 30:26, and cf. Shocher Tob, Ps. 147 (end). therefore it is said, "I have wounded, and I will heal" ( ibid. ). Neither any angel nor any seraph 6 "‘I, even I,' says God, ‘I will deliver them, I alone.'" will deliver the wicked from the judgment of Gehinnom, as it is said, "And there is none that can deliver out of my hand" ( ibid. ).
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Rabbi Jochanan 7 The first editions read "Jonathan." said: All the dead will arise at the resurrection of the dead, except the generation of the Flood, 1 Cf. T.B. Synhedrin, 107b, and Aboth de Rabbi Nathan ( a ) xxxvi. pp. 53b ff. as it is said, "The dead shall not live, the deceased (Rephaim) 2 The Rephaim (giants) are the men of the generation of the Flood. See supra , pp. 160 f., 167, and Gen. Rab. 31:12. shall not rise" (Isa. 26:14). "The dead (who) shall not live" refer to the heathens, who are like the carcase of cattle; 3 i.e. doomed to destruction. Cf. the directions laid down for the conduct of Christians towards heathens, in Clement, "Two Epistles concerning Virginity," vi. ( A.N.C.L. xiv. pp. 387 f.). See supra , p. 208, n. 7. they shall arise for the day of judgment, 4 In the Messianic age, or, rather, at the close of the reign of Messiah. yet they shall not live; but the men of the generation of the Flood, even for the day of judgment they shall not arise, as it is said, "The Rephaim shall not rise" ( ibid. ). All their souls become winds, 5 Or, "spirits who injure." accursed, injuring 6 Or, "Demons unto man"; see Jalkut Isa. in loc. the sons of men, and in the future world the Holy One, blessed be He, will destroy them out of the world, so that they should not do harm to a single Israelite, as it is said, "Therefore hast thou visited and destroyed them, 7 The quotation ends here in the MS., it is continued in the first editions. and made all their memory to perish" ( ibid. ). 8 See Ẓohar, Gen. 25b.
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Rabbi Zechariah said: The sleep at night is like this world, and the awakening of the morning 9 This is based on Isa. 26:19. Cf. Hippolytus (ed. Achelis), p. 107. is like the world to come. And just as || in the sleep of the night a man lies down and sleeps, and his spirit wanders over all the earth, and tells him in a dream 10 See Eccles. 10:20, and see Midrash Rab. thereon; cf. T.B. Berakhoth, 18b, Gen. Rab. 14:9, and supra , p. 87. whatever happens, as it is said, "In a dream, in a vision of the night… then he openeth the ears of men" (Job 33:15, 16), likewise (with) the dead, their spirit wanders over all the earth, and tells them all things 11 This is also the reading of the Venice edition. that happen in the world, but they are silent and (yet) they give song and praise to God, who will quicken them in the future, as it is said, "Let the saints exult in glory" 12 Even in the grave the saints continue to glorify God. See Ps. 149:5; Jalkut, 1 Kings, § 169; and Shocher Tob on Ps. 30 p. 117b. (Ps. 149:5). The awakening in the morning is like the future world. A parable 1 The parable is only found in our MS. Cf. 1 Cor. xv. 20, 51; 1 Thess. iv. 14; and Eph. v. 14. —unto what is the matter to be likened? To a man who awakens out of his sleep, in like manner will the dead awaken in the future world, as it is said, "O satisfy us in the morning with thy loving-kindness" 2 The verse continues: "and let us sing and rejoice all our days." See Jalkut Makhiri on Ps. 90 p. 44a; T.B. Berakhoth, 18b. "The wicked sleep the eternal sleep, never to awaken in the future." Cf. Jer. 51:39 and Targum, in loc. ( ibid. xc. 14).
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The voices of five (objects of creation) 3 Brode and Luria read "six." In fact there are "six" cases enumerated according to the text of the first printed editions. The MS. has five instances only. go from one end of the world to the other, and their voices are inaudible. 4 See T.B. Joma, 20b, where four examples only are given. Jalkut, Psalms, § 743, has used our author. See Gen. Rab. 6:7. The first editions add: "and they are." When people cut down the wood of the tree 5 This may be based on Deut. 20:19. See also Jer. 46:22 and Targum thereon. which yields fruit, its cry goes from one end of the world to the other, and the voice is inaudible. When the serpent sloughs off its skin, 6 See supra , p. 99, Gen. Rab. 20:5. Cf. The Baraitha of the 32 Middoth, No. 14, ed. Reifmann, pp. 33f. its cry goes from one end of the world to the other and its voice is not heard. 7 The first editions omit: "The voice goeth forth from one end of the world to the other." It occurs in the Amsterdam edition. Cf. Jer. 46:22. When a woman is divorced from her husband, 8 See Mal. 2:14–16. her voice goeth forth from one end of the world to the other, but the voice is inaudible. 9 The first editions add: "When a wife is with her husband at the first coition, her voice goeth forth from one end of the world to the other, but the voice is inaudible." When the infant || comes forth from its mother's 10 See Isa. 26:17, and xlii. 14; T.B. Joma, loc. cit. , and Lev. Rab. 27:7. womb. 11 The first editions add: "the cry goeth forth from one end of the world to the other, and the voice is not heard." When the soul departs from the body, 12 See T.B. Joma, loc. cit. the cry goes forth from one end of the world to the other, and the voice is not heard. The soul does not go out of the body until it beholds the Shekhinah, as it is said, "For man shall not see me and live " (Ex. 33:20). 13 See Siphrê, Num. § 103; Siphra (beg.), and infra , p. 430.
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Rabbi Ẓe'era 1 The first editions read "‘Aẓariah." said: All the souls go forth and are gathered, each man's soul to the generation of his fathers and to his people. 2 Death reunites, whereas in life separation and dispersion are frequent experiences. See Ps. 49:19. The righteous with the righteous, 3 See Jalkut, Gen. § 77, and Eccles. Rab. to Eccles. 3:9. and the wicked with the wicked, for thus spake the Holy One, blessed be He, to Abraham: "But thou shalt go to thy fathers in peace" (Gen. 15:15). 4 The first editions read here: "When the soul goes forth from the body, is this peace? But the angels come to meet (it) and say to it: Peace, as it is said: ‘He entereth into peace; they rest in their beds' (Isa. 57:2). Another verse says: ‘Thou shalt be gathered to thy grave in peace'" (2 Kings 22:20). And when the soul goes forth from the body, 5 Luria suggests that the text should read: "What is the peace?" (Is there any peace for the body when the soul leaves it?) See also T.B. Sabbath, 152b. See the Book of the Bee lvi. pp. 131 ff. for a parallel to our text. then the righteous come to meet them, 6 i.e. the souls. See Rokeach, 313, which has used P.R.E. ; the reading here is: "The righteous come before the souls." See also T.B. Kethuboth, 104a, and Num. Rab. 11:7. and say to them: Come unto peace ! One verse says, "Therefore, behold, I will gather thee to thy fathers, and thou shalt be gathered to thy grave in peace" (2 Kings 22:20). 7 Cf. 2 Chron. 34:28. Our MS. has omitted part of the verse, the first editions read the latter part only.
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Rab Huna 8 The first editions read "Rabbi Chanina." said: All Israel 9 The later editions read: "All the righteous." who die outside the land (of Israel), their souls 10 Immediately after death. are gathered into the land (of Israel), as it is said, "Yet the soul of my lord shall be bound in the bundle of the living" 11 The land of the living is the Holy Land; when David was an exile from the Holy Land he cries that he cannot worship God. See 1 Sam. 26:19. (1 Sam. 25:29). All the heathens who die 12 Some of the later editions read: "All the dead (bodies) of the wicked." The Amsterdam and Prague editions read: "All the dead (bodies) of the idolaters." in the land of Israel have their souls cast outside the land (of Israel 13 This is the reading of the Amsterdam and Prague editions. ), as it is said, "And the souls of thine enemies, them shall he sling out, as from the hollow of a sling" ( ibid. ), (even) beyond the land (of Israel).
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In the future world the Holy One, blessed be He, will take hold of the corners of the land of Israel, and shake it (free) from all unclean (things), 1 The first editions add: "like a man shakes a garment and casts out all that is therein and throws this away." as it is said, "That it might take hold of the ends of the earth, 2 In the MS. the quotation ends here; it is continued in the first editions. and the wicked be shaken out of it" (Job 38:13).
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A man has three friends || in his lifetime, and they are: his sons and his household, 3 Cf. Aboth 6:9, Jalkut, Isa. § 494; Jalkut, Ps. § 834, reads "household." Bachja in Kad Ha-Kemach, s.v. אבל , pp. 12a–b, quotes P.R.E. and reads: "his wife and his sons." The latter reading is to be found in the first editions. Cf. also Menorath Ha-Maor, 278. See Israel Lévi's article on this passage in R.É.J. xviii. pp. 83 ff., where he discusses the influence of "Barlaam and Josaphat" in this parable. "Barlaam and Josaphat" was written in the seventh century probably, and was known to the author of P.R.E. in its Greek or Arabic or Syrian version. See also Geiger, Was hat Mohammed , etc., p. 93, and J.E. ii. pp. 536 f. his money, and his good deeds. At the hour of a man's departure from the world he gathers his sons and his household, and he says to them: I beg of you to come and save me from the judgment of this evil death. 4 This is an explanation of Ps. 49:5, "Why should I fear in the days of evil?" ( i.e. death). They answer him, saying to him: Hast thou not heard that there is no one who can prevail over the day of death? and is it not written thus, "None of them can by any means redeem his brother" (Ps. 49:7)? 5 "The first editions read here: "Even his money which he loves cannot redeem him, as it is said: ‘Nor give to God a ransom for him' (Ps. 49:7). Why?" "For the redemption of their soul is costly" 6 Siphrê, Deut. § 329, says: "If they give to Him all the money in the world they would not be able to give Him his ransom." The first editions add here the following: "And this thing must be let alone ‘for ever' (Ps. 49:8), but go towards peace and rest on thy couch, and stand for thy lot at the end of days, and may thy lot be with the pious of the world. When he sees (things) in this way." ( ibid. 8). And he has his money fetched, and says to it: 7 The first editions add: "For thee have I toiled very much by night and by day." See Eccles. 5:10–15 on the folly of heaping up wealth. I beseech thee, save me from the judgment of this evil death. It answers him, saying: Hast thou not heard, "Riches profit not in the day of wrath" 1 i.e. the day of death. The text might be rendered "the day of passing away" (from this life). Cf. Eccles. 8:8. (Prov. 11:4)? He (then) has his good deeds fetched, and he says to them: I beseech you, come and deliver me from the judgment of this evil death. 2 The first editions add here: "and strengthen yourselves with me, and do not leave me to depart from the world, for ye still have hope for me that I may be saved." And they answer him and say to him: 3 The first editions add: "Go towards peace." Before thou goest, verily, we will go in advance of thee, as it is said, "And charity delivereth from death" ( ibid. ). Does then charity deliver from death? (This refers) to an evil death only. Another Scripture says, "And thy righteousness shall go before thee, 4 The quotation ends here in the MS., it is continued in the first editions. the glory of the Lord shall be thy rearward" (Isa. 58:8). 5 In Jalkut, Isa. loc. cit. , the verse: "And righteousness delivereth from death" (Prov. 10:2) is quoted. This is also to be found in the Kad Ha-Kemach, loc. cit.
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All the seven days of mourning the soul goeth forth and returneth from its (former) home to its sepulchral abode, and from its sepulchral abode to its (former) home. 6 This sentence is omitted in the printed editions. See 4 Ezra 7:31. After the seven days of mourning the body || begins to breed worms, 7 See Rokeach, 313, based upon our author; cf. T.B. Sabbath, 152a, and T.J. Mo'ed Katan iii. 5. 82b. and it decays and returns to the dust, 8 See T.B. Niddah, 69b, and T.B. Sabbath, 152b. The return to dust is considerably later than the first seven days after death. as it originally was, as it is said, "And the dust returns to the earth as it was" 9 The next sentence is not found in the printed editions. (Eccles. 12:7). The soul goes forth and returns to the place whence it was given, from heaven, as it is said, "And the soul 10 The MS. text does not agree with the M.T. "Nephesh," which we have rendered soul, should be "ruach," spirit. returns unto God who gave it" ( ibid. ). And whence do we learn that the soul has been given from heaven? 11 i.e. by God. Come and see. When the Holy One, blessed be He, formed man, he did not have in him the spirit. 1 The first editions read: "the spirit of the soul." See supra , p. 78, n. 2. Cf. Tertullian, On the Resurrection , v. What did the Holy One, blessed be He, do? He breathed with the spirit of the breath of His mouth, and cast a soul 2 Or, "breath." into him, as it is said, "And he breathed into his nostrils the breath of life" (Gen. 2:7). 3 The breath of life came from God and returns to Him.
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Rabbi Ishmael 4 The first editions read "Simeon." said: All the bodies crumble 5 Read ננועין , and cf. supra , p. 77. into the dust of the earth, until nothing remains of the body except a spoonful of earthy matter. 6 Or, "rottenness." See T. J. Naẓir vii. 2, 56b, and Lev. Rab. 18:1. The Venice edition adds here: "And it becomes mixed with the dust of the earth like yeast, which is mixed with the dough." In the future life, when the Holy One, blessed be He, calls 7 The Voice of God will usher in the resurrection, see supra , p. 249; see also Othijoth de R. ‘Akiba; B.H.M. iii. p. 60. Cf. 4 Ezra 7:32; Apoc. Baruch xi. 4; 1 Thess. iv. 13, 15; and 2 Pet. iii. 4. to the earth to return all the bodies deposited with it, 8 Cf. infra , p. 335. The earth holds the bodies until the resurrection. The day of death is called the "day of Account" (Isa. 10:3); cf. Num. 16:29, "the visiting of every man." that which had become mixed with the dust of the earth, like the yeast which is mixed with the dough, improves and increases, and it raises up all the body. 9 The first edition adds: "without water." This became in the Venice edition: "without a blemish." See T.B. Synhedrin, 91a, and Gen. Rab. 95:1. When the Holy One, blessed be He, calls to the earth to return all the bodies deposited with it, that which has become mixed with the dust of the earth, improves and increases and raises up all the body without water. 10 This sentence is not in the printed texts. It is practically a repetition of the previous sentence. The first editions read instead: "like the leaven which improves and increases the dough." Forthwith the earth quakes and the mountains tremble, 11 See T.B. Sotah, 36b. See Arabic version of 4 Ezra 7:32 (ed. Box, p. 119). and the graves are opened, 12 See Ezek. 37:13. and the stones of the graves are scattered about one from the other, as it is said, "And the Lord God shall save them || in that day as the flock of his people: 13 In the MS. the quotation ends here. for they shall be as the stones of a crown, lifted on high over his land" (Zech. 9:16).
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Rabbi Azariah said: All the souls are in the hands of the Holy One, blessed be He, as it is said, "In whose hand is the soul of every living thing" 1 After death. The parable illustrates this idea. This does not agree with the interpretation given in Siphrê, Num. § 139, quoted in Jalkut on Job, in loc. (Job 12:10). A parable—to what is the matter like? To a person who was going in the market with the key of his house in his hand. As long as the key is in his hand, all his money is in his hand. Likewise the Holy One, blessed be He, has the key of the graves, 2 See T.B. Ta'anith 2b, "For I am the Lord, when I open your graves." and the key of the treasure-houses of the souls; 3 The first editions add here: "In the future life the Holy One, blessed be He, will open the graves, and He will open the treasure-houses of the souls." See 4 Ezra 4:35, vii. 32; T. B. Chagigah, 12b; and Siphrê Deut. § 344. and He will restore every spirit to the body of flesh of man, as it is said, "Thou sendest forth thy spirit, 4 Thereby reviving the spirit of man. Cf. Athenagoras, Resurrection of the Dead , xxv. they are created; 5 In the MS. and the first editions the quotation ends here. and thou renewest the face of the ground" 6 The earth will be renewed after the resurrection. (Ps. 104:30).
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The soul is like its Creator. 7 Luria adds: if one may so without irreverence." On this expression, see Bacher, Terminologie , i. pp. 72 f. Just as the Holy One, blessed be He, sees and is not visible, so the soul sees and is not visible. 8 See T.B. Berakhoth, 10a, and Deut. Rab. ii. 37, where six points of similarity are enumerated; cf. Lev. Rab. 4:8. On God's seeing, cf. Jer. 23:24; on God's invisibility, see Ex. 33:20 and Isa. 45:15. See similar theories in Tertullian, de Anima , xlv.; and Methodius, Banquet , vi. 1. Just as the Holy One, blessed be He, has no sleep in His presence, 9 See Ps. 121:4; and Gen. Rab. 14:9. so the soul does not sleep. 10 See supra , p. 86. Just as the Holy One, blessed be He, bears His world, 11 See Isa. 46:4. so the soul bears all the body. 12 Cf. Luria's reading. All souls are His, as it is said, "Behold, all souls are mine" (Ezek. 18:4).
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Rabbi Jehudah said: From the day when the Temple was destroyed, the land (of Israel) is broken down on account of the wickedness of those who dwell therein; like a man who is sick and has no power to stand, so is the land broken down and is without power to yield her fruits, as it is said, "The earth also is polluted under the inhabitants thereof" (Isa. 24:5). 13 See the earlier part of the verse.
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In the future life the Holy One, blessed be He, will cause the reviving dew to descend, and He will quicken the dead and renew all things, as it is said, " Thy dead shall live" ( ibid. xxvi. 19). They are the Israelites, who died trusting in His name. || " My dead bodies shall arise" ( ibid. ). They are the heathens, who are like the carcase of the beast; 1 A similar statement occurs in Tertullian, On the Resurrection, A.N.C.L. xv. p. 311. they shall arise for the day of judgment, but they shall not live. "Awake and sing, ye that dwell in the dust" ( ibid. ). They are the righteous, for they dwell 2 The righteous dead are called "living." See T.B. Sotah, 5a, and T.B. Berakhoth, 18a. Cf. 4 Ezra 7:35, 36, 61 to illustrate the preceding part of the paragraph. in the dust. "For thy dew is as the dew of light" ( ibid. ). The dew of the righteous is not the dew of darkness, 3 The dew of nature descends at night (see Job 29:19), and is called "the dew of darkness." There is also "the dew of light," which is the heavenly or spiritual dew. but (it is) the dew of light, as it is said, "For thy dew is as the dew of light" ( ibid. ); and it gives healing to the earth, as it is said, "And the earth shall cast forth the dead" 4 Rephaim; the root of this word means "to heal." See Cant. Rab. on Cant. 5:2. ( ibid. ). And what is the meaning of "And the earth shall cast forth the dead"? 5 The first editions read: "What is the meaning of ‘it giveth healing to the earth'?"
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Rabbi Tanchum said 6 This is probably a gloss, copied from T.J. Berakhoth 5:2. 9b. It is only this sentence which belongs to Rabbi Tanchum. Perhaps the saying is merely that the earth will disgorge the dead entrusted to its keeping. : On account of the seed of the earth, when it is commanded, (it) discharges the dew for the resurrection of the dead. 7 See Luria's reading, and Jalkut, 1 Kings, § 207. From what place does it descend? From the head of the Holy One, blessed be He; for the head of the Holy One, blessed be He, is full of the reviving dew. In the future life the Holy One, blessed be He, will shake His head 8 See Ẓohar, Gen. 130a, and Singer, p. 79, for the "dew of light," based on Isa. 26:19. and 9 See Luria's reading. cause the quickening dew to descend, 10 The first editions add: "and He will revive the dead." as it is said, "I was asleep, 11 The righteous sleeps in death, but his heart is ever awake; his soul is fed by the Divine dew which will effect the resurrection. but my heart waked 12 The quotation ends here in our MS. … for my head is filled with dew, my locks with the drops of the night" (Cant. 5:2).
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CHAPTER XXXV THE VISION OF JACOB AT BETHEL [45 B i.] "B ETTER is the end of a thing than the beginning thereof" (Eccles. 7:8). The first blessings wherewith Isaac blessed Jacob were concerning the dews of heaven, and concerning the corn of the earth, 1 i.e. material blessings of this earthly life. as it is said, "And God give thee of the dew of heaven, 2 In the MS. and the first editions the quotation ends here. and of the fatness of the earth" (Gen. 27:28). The final blessings were the blessings of the foundation of the world, and in them there is no (interruption), 3 There is a lacuna in the MS.; the space is just sufficient for the word which occurs in the Oxford MS. or in the first editions, and which means "interruption." either in this world or in the world to come, as it is said, "And God Almighty bless thee" ( ibid. xxviii. 3). And he further added unto him the blessing of Abraham, || as it is said, "And may he give thee the blessing of Abraham, 4 In the MS. the quotation ends here; it is continued in the first editions. to thee and to thy seed with thee" 5 The verse continues: "that thou mayest inherit the land of thy sojournings." ( ibid. 4). Therefore (say) 6 This occurs in the first editions, and is missing in the MS. : "Better is the end of a thing 7 The reference is to the final blessing of Jacob. The blessings which he received instead of Esau were but a cause of anguish and sorrow to him as far as material benefits were concerned; cf. Job 8:7. than the beginning thereof" (Eccles. 7:8). "Better is the patient in spirit than the proud in spirit" ( ibid. ). 8 The first editions read: "‘Better is slowness to anger than the proud in spirit.' ‘Better is slowness to anger,' this (saying)," etc. The Oxford MS. agrees with our text. "Better is the patient in spirit"—this (saying) is applicable 9 Read אמור כיעקכ . to our father Jacob, for every day he was patient in spirit, and he spake all kinds of words of entreaty. 1 The MS. reads "Pangeoth," so also in first editions. Jastrow corrects this and reads Pagneoth (entreaty); see T.D. 1135a; his reference to our book on 1186a must be corrected so as to read Chapter XXXV. According to Luria the reading should be: "Every day he ate plain food." The Oxford MS. has: "Every day he ate food which was disqualified" (for the altar). (The words) "than the proud in spirit" ( ibid. ) refer to the wicked Esau, because every day he was eating the flesh of that which he had hunted. Owing to his pride he did not give any of his food to Jacob. Once he went out to hunt but he did not meet with any success. He saw Jacob eating lentil food, and he desired this in his heart, and he said to him: "Let me gulp down, I pray thee, some of that red pottage" (Gen. 25:30). Jacob said to him: Thou camest forth red at thy birth from thy mother; (now) thou dost desire to eat (this) red food; therefore he called his name "Edom" (red), as it is said, "And Esau said to Jacob" ( ibid. ).
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Rabbi Eliezer said: Lentils are the food of mourning 2 See T.B. Baba Bathra, 16b; Pal. Targ. Gen. 25:29, and Gen. Rab. 63:14. Cf. Jerome, Epist. xxii. ad Paulam , quoted in J.Q.R. vi. 227, and Brüll in Kobak's Jeschurun , viii. 31 ff. and sorrow. Know thou that this is so, for when Abel had been killed, his parents were eating lentil food (as a sign) of their mourning for him in mourning and sorrow. 3 The first editions add: "And when Haran was burned in the furnace of the Chaldees, his parents ate lentil food (as a sign) of their mourning for him in mourning and sorrow." And Jacob was eating lentil food in mourning and sorrow 4 The Venice edition adds: "because of the kingdom and the dominion and the birthright of Esau." because the kingdom, the dominion, and the birthright belonged to Esau. Moreover, on that day Abraham, his grandfather, died. 5 Luria thinks that since Jacob was wont to eat lentils, there was no special reason to connect this circumstance with the death of Abraham. See Pesikta Rabbathi 12 p. 48a. The Israelites eat lentil food in mourning and sorrow on account of the mourning || and sorrow for the Temple, 6 The custom of eating lentils on the eve of the Fast of Ab obtained formerly; see Tur Orach Chayyim, 552 p. 48a. The Israelites eat lentil food in mourning and sorrow on account of the mourning || and sorrow for the Temple, 6 The custom of eating lentils on the eve of the Fast of Ab obtained formerly; see Tur Orach Chayyim, 552, and cf. Gen. Rab., loc. cit. , which says that lentils are a suitable repast for mourners because they have no mouth ( i.e. slit), like the mourner who in his grief is struck dumb. Moreover, the lentils by their round form typify the going around of trouble and loss in this world. (See J.E. vii. 682.) and on account of the exile of Israel. Hence thou mayest learn that the children of Esau will not fall until a remnant from Israel shall come and give to the children of Esau lentil food in mourning and sorrow, and will take away from them the dominion of the kingdom and the birthright, which Jacob acquired from (Esau) by oath, as it is said, "And Jacob said, Swear to me this day; and he sware unto him" ( ibid. 33).
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Rabbi ' Akiba said: Every place where our forefathers went, the well went in front of them, and they 1 Luria thinks that "they" should be deleted, and that instead of this word we should read "Abraham." dug three times and found it before them. 2 Three times in connection with Abraham is the digging of a well mentioned. Isaac also had to dig for water. The Midrashim differ as to the number of wells; see Gen. Rab. 64:8. The next sentence in our text occurs only in our MS. Abraham dug three times and found it before him, as it is said, "And Isaac digged again the wells of water, which they had digged in the days of Abraham" ( ibid. xxvi. 18). And Isaac dug in the land (of Canaan) four times, 3 The first editions read: "three times." and found it before him, as it is said, "And Isaac's servants digged in the valley" ( ibid. 19). 4 The first editions quote the preceding verse and add the following: "He dug twice in the ground, and found it before him, as it is said, ‘And Isaac's servants digged in the valley'" (Gen. 26:19). And it is written about Jerusalem, "And it shall come to pass in that day, that living waters shall go out from Jerusalem" (Zech. 14:8). This refers to the well which will arise in Jerusalem in the future, 5 The Messianic age. and will water all its surroundings. Because they found (the well) seven 6 Three times by Abraham and four times by Isaac. times, he 7 Isaac. called it Shib'ah (seven). 8 The first editions add here: "as it is said, ‘And he called it Shib‘ah' (Gen. 26:33). By the name of the well (Beer) was a city called ‘Beer-Sheba unto this day'" ( ibid. ).
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Jacob was seventy-seven years old 9 See T.B. Megillah, 17a, and Seder ‘Olam Rab. 2 p. 5a. Jacob was 63 years when he was blessed in place of Esau; he spent 14 years in the "tents" of Shem and Eber; and therefore he was 77 years old when he went to Beer-Sheba. when he went forth from his father's house, and the well went before him. 10 On the well in Jewish theology, cf. Hellenism and Christianity , p. 87; see also Rabbinic Philosophy and Ethics , pp. 81 and 263. From Beer-Sheba as far as Mount Moriah is a journey of two days, || and he arrived there 11 Mount Moriah; see ‘Arukh, ed. Kohut, v. p. 227a, s.v. "Makom." at midday, and the Holy One, blessed be He, met him, as it is said, "And he met in the place, 1 Makom is used also as a title of God. The quotation from Gen. 28:11 might be rendered in the sense of our Midrash, thus: "And he met the Omnipresent" ( i.e. God). In the MSS. the quotation ends here. and tarried there all night, because the sun was set" (Gen. 28:11). Why is the name of the Holy One, blessed be He, called Makom? 2 i.e. "Place." The ‘Arukh, loc. cit. , reads as our MS. The first editions read: "Why was the place called Makom?" Because in every place where the righteous are 3 Jalkut, Gen. § 119, reads: "where the righteous stand" (in prayer). He is found with them 4 Cf. Hos. 12:4: "He found him in the House of God" (Bethel). there, as it is said, "In every place (Makom) where I record my name 5 In the MSS. the quotation ends here. I will come unto thee, and bless thee" (Ex. 20:24). The Holy One, blessed be He, said to him: Jacob ! The bread is in thy bag, 6 See Jalkut, Gen. loc. cit. ; the words are based on 2 Kings 4:42: "fresh ears of corn in his sack ." The Targum on this verse renders this last word "garments." Perhaps the best word in our context would be "knapsack." and the well is before thee, so that thou mayest eat and drink 7 The first editions omit: "and sleep." It occurs in Jalkut, Gen. loc. cit. and sleep in this place. He said before Him: Sovereign of all the worlds ! Till now the sun has still fifty degrees to set, 8 This is also the reading of Jalkut, Gen. loc. cit. , and agrees with the text preserved by Nachmanides, Com. in loc. (Gen.); see T.B. Synhedrin, 95b, and Gen. Rab. 68:10. and I am lying down in this place. And (thereupon) the sun set in the west, although not in its proper time. Jacob looked and saw the sun setting in the west, and he tarried there, as it is said, "And he tarried there all night, because the sun was set" (Gen. 28:11).
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Jacob took twelve stones 9 See Shocher Tob on Ps. 91:6; Gen. Rab. 68:11; Lekach Tob, Gen. 28:11. of the stones of the altar, whereon his father Isaac had been bound, and he set them for his pillow in that place, 10 Jalkut, loc. cit. , reads: "The Omnipresent came to make known to him," etc. to indicate to himself that twelve tribes were destined to arise from him. And they all became one stone, to indicate to him that all (the tribes) were destined to become one people 11 Or "nation" ( נוי ), which is used not only of the heathens but also of Israel. Luria reads עם (people); the Venice edition has נוי ; this is also the reading of the Amsterdam and Prague editions. on the earth, as it is said, "And who is like thy people Israel, a nation that is alone on the earth" (1 Chron. 17:21).
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Rabbi Levi said: In that night the Holy One, blessed be He, showed him all the signs. He showed him a ladder standing from the earth to the heaven, as it is said, "And he dreamed, and behold || a ladder 1 In the MS. the quotation ends here. On the theme cf. Wisdom x. 10. set up on the earth, and the top of it reached to heaven" (Gen. 28:12). And the ministering angels were ascending and descending thereon, and they beheld the face of Jacob, and they said: This is the face 2 Cf. Pal. Targum, Gen. in loc. ; and see T.B. Chullin, 91b; Gen. Rab. 68:12, lxxviii. 3; and liturgy for the second day of New Year, ed. Heidenheim, p. 36a. like the face of the Chayyah, 3 i.e. the face of a man; cf. Ezek. 1:10, also T.J. Joma v. 3. 42c. which is on the Throne of Glory. 4 The next sentence does not occur in the printed texts. Such (angels) who were (on earth) below were ascending to see the face of Jacob among the faces of the Chayyah, (for it was) like the face of the Chayyah, which is on the Throne of Glory. Some (angels) ascended and some descended, 5 See Pal. Targum, Gen. in loc. Note that the text says that the ladder was set up towards the earth, i.e. from heaven to earth. as it is said, "And behold the angels of God were ascending and descending on it" ( ibid. ). 6 See Gen. Rab. 68:12. The Holy One, blessed be He, showed him the four kingdoms, their rule and their destruction, and He showed him the prince of the kingdom of Babylon ascending [seventy rungs, and descending; and He showed him the prince of the kingdom of] 7 The words in square brackets are wanting in the MS., but they occur in the first editions. Media ascending fifty-two rungs and descending; [and He showed him the prince of the kingdom of Greece ascending 180 ascents and descending;] 7 The words in square brackets are wanting in the MS., but they occur in the first editions. and He showed him the prince of the kingdom of Edom ascending, and he was not descending, but was saying, "I will ascend above the heights of the clouds; I will be like the Most High" (Isa. 14:14). Jacob replied to him: "Yet thou shalt be brought down to Sheol, 8 The quotation ends here in the MS. to the uttermost parts of the pit" ( ibid. 15). The Holy One, blessed be He, said to him: Even "though thou shouldest make thy nest as high as the eagle" (Jer. 49:16).
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Jacob rose up early in the morning in great fear, and said: 9 Cf. Jalkut Makhiri, Ps. 91 p. 46b. The house of the Holy One, blessed be He, is in this place, as it is said, "And he was afraid, and said, How dreadful is this place ! 1 See Shocher Tob on Ps. 91:7, which has used our book. this is none other but the house of God" (Gen. 28:17). Hence thou canst learn that every one who prays in Jerusalem 2 Cf. 1 Kings 8:42. is (reckoned) as though he had prayed before the Throne of Glory, 3 See Menorath Ha-Maor, 100. for the gate of heaven is there, and it is open to hear the prayers of Israel, as it is said, "And this is the gate of heaven" ( ibid. ).
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And Jacob returned to gather the stones, and he found them all (turned into) one stone, and he set || it up for a pillar in the midst of the place, and oil descended for him from heaven, 4 Cf. Rabbinic Philosophy and Ethics , p. 88, and see Matt. iii. 16 for the Spirit of God descending like a dove from heaven in the narrative of the baptism of the Founder of Christianity. See Books of Adam and Eve in A. and P. ii. pp. 143 f. and he poured it thereon, as it is said, "And he poured oil upon the top of it" ( ibid. 18). 5 See T.J. Joma v. 4. 42c; Lev. Rab. 20:4; and cf. T.B. Joma, 53b. What did the Holy One, blessed be He, do? He placed (thereon) 6 Lit. "planted." Late eds. read, "stretched forth." His right foot, 7 According to the words of Isaiah the earth is God's footstool, and our Midrash employs this bold imagery in speaking of the right foot of God. The stone became the centre stone of the earth, called "Eben Shethiyah." See the Assumption of Moses i. 17, with Charles' note, in loc. , and cf. Ẓohar, Gen. 131a, and T.J. Joma, loc. cit. and sank the stone to the bottom of the depths, and He made it 8 The MS. reads "them"; the first editions read "it." the keystone of the earth, just like a man who sets a keystone in an arch; 9 See Ẓohar, Gen. 122a. therefore it is called the foundation stone, 10 See J.E. iv. 275b; Pal. Targum on Ex. 28:30, and Siphrê, Num. 76b. "Shethiyah" may mean "God has set (or fixed) it." for there is the navel of the earth, and therefrom was all the earth evolved, and upon it the Sanctuary of God 11 See supra , p. 71. stands, as it is said, "And this stone, which I have set up for a pillar, shall be God's house" ( ibid. 22).
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And Jacob fell upon his face to the ground before the foundation stone, and he prayed before the Holy One, blessed be He, saying: Sovereign of all worlds ! If Thou wilt bring me back to this place in peace, I will sacrifice before Thee offerings of thanksgiving and burnt offerings, 12 See Pal. Targum, Gen. 28:22, and Shocher Tob on Ps. 91:7, p. 200b. as it is said, "And Jacob vowed a vow, saying" ( ibid. 20). There he left the well, 1 See Shocher Tob on Ps. 91, loc. cit. and thence he lifted up his feet, and in the twinkle of the eye he came to Haran, as it is said, "And Jacob went on his journey, 2 The quotation ends here in the MS. and came to the land of the children of the east" ( ibid. xxix. 1); and the (text) says, "And Jacob went 2 The quotation ends here in the MS. from Beer-Sheba, and went to Haran" ( ibid. xxviii. 10). "And the Holy God is sanctified in righteousness" 3 The divine righteousness or charity experienced by Jacob caused him to sanctify God. (Isa. 5:16). The angels answered and said: Blessed art Thou, O Lord, the Holy God. 4 This is the third benediction of the Shemoneh ‘Esreh; see Singer, p. 45. This benediction of the sanctification should remind us of Jacob, according to the teaching of our Midrash.
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CHAPTER XXXVI JACOB AND LABAN [46 B . ii.] "W HEN thou goest, thy steps shall not be straitened; and if thou runnest, || thou shalt not stumble" (Prov. 4:12).
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Jacob's steps were not straitened, 1 This refers to the extraordinary speed of his journey mentioned in the previous chapter of our book; cf. also supra , pp. 108, 110. and his strength did not fail, 2 In spite of his excessive speed; cf. supra , p. 213. and like a strong hero he rolled away the stone from the mouth of the well, and the well came up, and spread forth water outside itself, 3 Cf. Pal. Targum, Gen. 29:10; Gen. Rab. 70:8; and Ẓohar, Exodus, 13a. and the shepherds saw and they all wondered, for all of them were unable to roll away the stone 4 See Shocher Tob on Ps. 91:1, which reads: "And they wondered, because all of them were unable to roll away the stone." from the mouth of the well; but Jacob alone rolled the stone from off the mouth of the well, 5 The rest of the sentence is wanting in the printed texts. as it is said, "And Jacob went near, and rolled the stone from the well's mouth" (Gen. 29:10).
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Rabbi 'Akiba said: Anyone who enters a city, 6 For the purpose of finding a wife. This was the purpose of the journey of Eliezer, Jacob, and Moses. See Gen. Rab. 59:11, and supra , p. 108. and finds maidens coming forth before him, his way will be prosperous (before him). Whence dost thou know this? Know that it is so. Come and see from Eliezer, the servant of our father Abraham, who, whilst he had not yet entered the city, found maidens coming out before him, as it is said, "Behold, I stand 7 The quotation ends here in our MS. by the fountain of water," etc. 8 See the rest of the verse for the reference to the maiden. (Gen. 24:43). And He prospered his way. 9 The first editions add: "As it is said, ‘The Lord hath prospered my way'" (Gen. 24:56).
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Whence again dost thou learn this? Know that it is so. Come and see from Moses, for, although he had not yet entered the city, he found maidens coming out before him, as it is said, "Now the priest of Midian had seven daughters; and they came" (Ex. 2:16). And He prospered his way, and he redeemed Israel from Egypt. 1 The Venice edition and MS. Gaster read: "And he advanced to kingship." On the kingship of Moses see the Book of Jashar lxxii. 34 ff.; T.B. Ẓebachim, 102a; cf. Jalkut, Gen. § 107. Whence dost thou know this? Know that it 2 That one's way will be prosperous if he meet maidens when he enters a city. is so. Come and see from Saul, for whilst he had not yet entered the city, he found maidens coming forth before him, as it is said, "As they went up the ascent 3 Our MS. reads: "in the gate." This does not agree with M.T., which reads: "up the ascent." to the city, they found young maidens going out" (1 Sam. 9:11). 4 This section is wanting in the printed texts; cf. Jalkut, loc. cit. And He prospered his way and he acquired the sovereignty. || And whence do we know this? Know thou that it is so. Come and learn from Jacob, for whilst he had not yet entered the city, he found maidens coming forth before him, as it is said, "And, behold, Rachel his daughter cometh" (Gen. 29:6).
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Rab Huna said: Everything is revealed and foreseen before the Holy One, blessed be He. Before Jacob came to Haran, what did the Holy One, blessed be He, do? He sent a plague among the sheep of Laban, and few were left out of many, and Rachel was tending 5 See Pal. Targum, in loc. these, as it is said, "Rachel came with her father's sheep; 6 This part of the quotation is omitted by our MS. for she kept them" ( ibid. 9). Whence do we know that few remained of the many? Because it is said, "And Jacob fed the rest of Laban's flocks" ( ibid. xxx. 86), "the rest" (which remained) after the plague, in order to increase and multiply Laban's flocks at the feet of Jacob. 7 The first editions add here: "‘And the Lord hath blessed thee at my foot' (Gen. 30:30). The feet of Jacob were worthy to increase and multiply the sheep of Laban. Did the feet of Jacob increase and multiply?" Hence (the sages) said: Sometimes the foot of man destroys the house, and sometimes the foot of man blesses the house, 1 The first editions read: "And Jacob's foot brought blessing, as it is said," etc. See Tanna de bê Elijahu Rab. 24 p. 125. as it is said, "And the Lord hath blessed thee at my foot" ( ibid. 80). Likewise Laban 2 The MS. reads: "Jacob said to Laban." This does not agree with M.T. The Oxford MS., the first editions, and MS. Gaster read: "Laban said to Jacob." said to Jacob: "I have divined 3 Laban relied on divination and the Teraphim; see T.J. ‘Abodah Ẓarah iii. 2. 42d. that the Lord hath blessed me for thy sake" ( ibid. 27).
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When Laban heard the tidings of Jacob, the son of his sister, and the power of his might which he had displayed at the well, he ran to meet him, to kiss him, and to embrace him, as it is said, "And it came to pass, when Laban heard the tidings of Jacob, his sister's son" ( ibid. xxix. 13). "And Laban said unto Jacob, Because thou art my brother" ( ibid. 15). Was he then his brother? Was he not the son of his sister? This teaches thee that the son of a man's sister is like his son, 4 This is the reading of our MS., but the margin has: "it seems that one should read, ‘like his brother.'" The printed texts also read: "the son of a man's sister is called his son ." The Oxford MS. reads: "like his brother." Luria reads also "like his brother." MS. Gaster reads, "is called his son." and the son of a man's brother || is like his brother. Whence do we learn (this)? From Abraham, our father, because it is said, "And Abram said to Lot, Let there not be strife 5 The quotation ends here in our MS. … for we are brethren" ( ibid. xiii. 8). Another verse (says), "And when Abram 6 Luria's text reads "Abraham"; this should be "Abram" in accordance with the Bible text. heard that his brother was taken captive" ( ibid. xiv. 14). Was he his brother? 7 See T.B. Jebamoth, 17b. Was he not the son of his brother? But it teaches thee that the sons of a man's brother are like his own brothers.
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The sons of a man's sons are like his own sons. Whence do we learn (this)? From Jacob, because it is said, "Ephraim and Manasseh, even as Reuben and Simeon, shall be mine" ( ibid. xlviii. 5). Were they his sons? Were they not the sons of his son? But it teaches thee that the sons of a man's sons are as his own sons. And the sons of one's daughters are as one's own sons. Whence do we learn (this)? From Laban, because it is said, "And Laban answered and said unto Jacob, The daughters are my daughters, and the sons are my sons" ( ibid. xxxi. 43). 1 See T.B. Jebamoth, 62b, and T.B. Baba Bathra, 143b. For an opposite view see Gen. Rab. 94:6; and cf. T.B. Sotah, 49a. Were they then his sons? Were they not the sons of his daughters? But it teaches thee that the sons of a man's daughters are like his own sons.
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Jacob began to serve for a wife 2 This is based on Hos. 12:12; see Gen. Rab. 70:17. for seven years. He 3 Jacob. The Oxford MS. and the first editions read: "After seven years he made a banquet." The Bible text says that " Laban gathered together all the men of the place, and made a feast" (Gen. 29:22). made a banquet and rejoicing for seven days, 4 See supra , p. 112, and Pal. Targum, in loc. and married Rachel, 5 The Oxford MS. and the first editions read "Leah." as it is said, "Fulfil the week of this one" ( ibid. xxix. 27). "And Jacob did so, and fulfilled the week of this one" 6 Jubilees xxviii. 8 says: "And Laban said to Jacob, ‘Let the seven days of the feast of this one pass by, and I will give thee Rachel, that thou mayst serve me another seven years'"; cf. Gen. 29:27–29 and cf. Josephus, Ant. i. 19. 7. ( ibid. 28). 7 The Oxford MS. and the first editions add here: "Again he kept another seven days of banquet and rejoicing, and he married Rachel, as it is said: ‘And he gave him Rachel his daughter to wife'" (Gen. 29:28). All the men of the place were gathered together to show loving-kindness to our father Jacob, as it is said, "And Laban gathered together all the men of the place, and made a feast" ( ibid. 22).
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The Holy One, blessed be He, said: Ye have shown loving-kindness to Jacob, My servant, I also will give || you and your sons your reward 8 The whole of this paragraph is omitted in the Oxford MS. in this world, so that there be no reward for the wicked in the future world, as it is said, "Now Naaman, captain of the host of the king of Aram 9 In the MS. the quotation ends here. Aram suggests to our author Laban, who was an Aramæan. … because by him the Lord had given victory unto Aram" (2 Kings 5:1).
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(Laban) took his two handmaids, and gave them to his two daughters. Were they his handmaids? Were they not his daughters? 10 The legend that Zilpah and Bilhah were sisters occurs in Jubilees xxviii. 9 and in Test. XII Pat., Naph. i. 9, 11; see also Pal. Targ. Gen. 29:24, 29, Gen. Rab. 74:13; and Singer, Das Buck der Jubiläen , i. p. 118. But according to the law of the land the daughters 1 Read here שבנוחיו . of a man by his concubines are called handmaids, as it is said, "And Laban gave to Rachel his daughter 2 In the MSS. the quotation ends here. Bilhah his handmaid to be her handmaid" (Gen. 29:29). 3 See Gen. Rab., loc. cit. The Midrashic reading of Gen. 29:29 seems to be: "And Laban gave to Rachel his daughter Bilhah (by) his handmaid (to be) her handmaid."
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Rabbi Levi said: The Holy One, blessed be He, saw the sorrow of Leah, and He gave her power to conceive, (bringing) consolation to her soul; 4 i.e. the joy of motherhood; see Gen. 29:31: "And the Lord saw that Leah was hated." and she bare a male child, goodly in appearance, and wise; and she said: See ye a son 5 ראו בן (Reuben). This is not the explanation of the Biblical text (Gen. 29:32); see T.B. Berakhoth, 6b, and Gen. Rab. 71:4; cf. J.E. x. 386. which the Holy One, blessed be He, has given me, as it is said, "And Leah conceived, and bare a son, and she called his name Reuben; for she said, Because the Lord hath looked upon my affliction " ( ibid. 32). Therefore he 6 The MS. reads "he called." This reading agrees with Jubilees xxviii. 11. The first editions agree with the Oxford MS. and read: "she called." called his name Reuben.
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Rabbi Eliezer said: Leah bare her sons after seven months, 7 Of gestation. and in seven years there were born unto Jacob eleven sons 8 The first editions read here "tribes." and one daughter. 9 See Seder ‘Olam Rab. 2 p. 5a: "All the tribes and Dinah were born within 7 years, each one after 7 months." See T.B. Rosh Ha-Shanah, 12a. For a different view see Jalkut, Ex. § 1, and cf. R. Bechai on Gen. 29, where the explanation is given as to the month in which each tribe was born, each one being born in a different year. See also the Book of Jashar xxxi. 15 ff., and Jubilees xxviii. 9 ff., according to which the eleven sons were born within ten years; see Charles' note on p. 171 of Jubilees , and cf. Schürer, iii. 3 349 (on Demetrius). And all of them were born, each with his partner 10 i.e. future wife. They were twins, male and female; cf. infra , p. 304. According to Jubilees xxviii. 23, Leah bare two children, "a son and a daughter," Zebulun and Dinah. with him, except Joseph, whose partner was not born with him, for Asenath, the daughter of Dinah, was destined to be his wife, 11 On Asenath see Hastings' D.B. i. 162 f.; J.E. ii. 172 ff.; see also Pal. Targum on Gen. 41:45 and xlvi. 20; Midrash Agadah, Gen. p. 97; Jalkut, Gen. § 146 (in name of Midrash Abkhir). See also infra , pp. 287 f.; and cf. the Book of Jashar xlix. 36 f. and (also) except Dinah, whose partner was not born with her. She 1 Leah. said: This child is (according to) justice and judgment, 2 "Din" ("justice"). The idea here is probably the same as supra , p. 152, that the world was originally developed by the primitive instincts of nature. See Ẓohar, Lev. 77b. There may also be a reference to the coming events in Shechem. therefore she called her name Dinah. 3 See T.B. Berakhoth, 60a, and Pal. Targum, Gen. 30:21.
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Rabbi Eliezer also said: Jacob fled in order to come to Laban, and he fled to get away from Laban. Whence do we know that he fled in order to come to Laban? Because it is said, "And Jacob fled || into the field of Aram" (Hos. 12:12). (Whence do we know that) 4 The Oxford MS. and the first editions read: "Whence do we know?" The expression is wanting in our MS. he fled in order to get away from Laban? Because it is said, "And it was told Laban on the third day that Jacob was fled" (Gen. 31:22). Why did he flee? Because the Holy One, blessed be He, said to him: Jacob ! I cannot suffer My Shekhinah to dwell with thee outside the land, 5 The reference is to the land of Israel. The Oxford MS. reads: "I do not desire to let My Glory dwell with thee in this place"; the later editions read: "in the house of Laban." but "return unto the land of thy fathers, and to thy kindred; and I will be with thee" ( ibid. 3). 6 God promises to be with Jacob in his birthplace, and not in the house of Laban. See supra , pp. 54 f. Therefore he fled. And Laban took all the men of his city, mighty men, and he pursued after him, seeking to slay him. The angel Michael descended, and drew his sword behind him, 7 i.e. Laban; see Pal. Targum, Gen. 31:24, and cf. supra , p. 191. seeking to slay him. He said to him: Do not speak to Jacob, either good or bad, as it is said, "And God came to Laban the Aramæan in a dream of the night, 8 In the MSS. the quotation ends here. and said unto him, Take heed to thyself that thou speak not to Jacob either good or bad" ( ibid. 24). Laban rose up early in the morning, and saw all that Jacob had, and he said (to him): 9 "To him" occurs in the first editions, but not in the MSS. All these are mine, and since thou hast taken all these, yet wherefore hast thou stolen my Teraphim, which I worshipped? 10 Have we in the description of the Teraphim a protest against the worship of relics? See also Wisdom xiv. 15.
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What are the Teraphim? They slay a man, a firstborn, and he is red (in colour). All that a man requires (to know) is not written here. This is impossible, since the men who dispute about the knowledge of making (the Teraphim) have increased. Everyone who follows that knowledge will ultimately go down to Gehinnom. 1 The preceding words (from "he is red") occur in our MS. only. And they pinch off his head, and salt it with salt, 2 For text see Buxtorf, Lexic. Chald. Talm. Rabb. (ed. 1640), s.v. תרפים ; ‘Arukh, ed. Kohut, viii. p. 285b, s.v. חרף adds: "and spices." This addition agrees with the text of the first' ditions. The Oxford MS. reads: "And they burn incense before him, and offer spices before him." and they write upon a golden plate 3 On קמיע , (charm) written on golden plates, see Tosephta Kelim (Baba Mezi‘a) i. 12, p. 579. See also Origen, c. Cels. vi. 31; and M. Friedländer, Antichrist , p. 164, note 1, for other references and literature. the name of an unclean (spirit), 4 The Oxford MS. adds "spirit." This is also the reading of the first editions. and place it under his tongue, 5 ‘Arukh, loc. cit. , has "head." and they put it in the wall, and they kindle lamps 6 Schwally, Das Leben nach dem Tode , pp. 40 f., sees here a reference to the "lamp of the dead"; and cf. Perles in Monatsschrift , x. (1861), p. 382. || before it, and bow down to it, and it 7 ‘Arukh, loc. cit. , has: "and Laban was speaking with them (the Teraphim)." speaks unto them. Whence do we know that the Teraphim speak? Because it is said, "For the Teraphim have spoken vanity" (Zech. 10:2). 8 This section occurs also in Midrash Tanchuma, Vayezê, § xii.; Jalkut, Gen. § 130, Jalkut, Zechariah, § 578, the Book of Jashar xxxi. 41; Pal. Targum on Gen. 31:19, and see J.E. xii. 109; also Athanasius Kircher, Œdipus Ægyptiacus , i. p. 261, and cf. Selden, de Dis Syriis Syntagma , i. ii. pp. 96 ff. On the Teraphim see Blau, Altjüd. Zauberwesen , p. 120; Bacher, T. ii. pp. 164 f.; and cf. Mekhilta pp. 67a, b; Siphrê, Deut. § 43, p. 81b. On that account had Rachel stolen them, so that they should not tell Laban that Jacob had fled, and not only that, but also to remove idolatrous worship from her father's house. 9 The first editions read here: "not only that, but also to cut away the name of idolatry from the house of her father." See also Gen. Rab. 74:5, and Pal. Targum, Gen. 31:32. ‘Arukh, ed. Kohut, viii. p. 285b, reads: "and further to destroy idolatry from her father's house." Jubilees xxix. 5 fixes Nisan 21st as the day of Jacob's departure from Laban. This date corresponds to the day when the Israelites crossed the Reed Sea. Jubilees does not mention the Teraphim, but has a good deal to say about the wickedness of the Rephaim. Are the "Rephaim" purposely substituted for the Teraphim?
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Now Jacob knew nothing of all this, and he said: Anyone who has stolen thy Teraphim shall die before his proper time; 1 The text says: "Let him not live" (Gen. 31:32); P.R.E. gives the paraphrase of this, so also the Pal. Targum, loc. cit. and the utterance 2 Lit. "that which cometh out of the mouth." of a righteous person is like the speech from the mouth of an angel, 3 This may be an illustration of the verse: "Suffer not thy mouth to cause thy flesh to sin; neither say thou before the angel , that it was an error: wherefore should God be angry at thy voice, and destroy the work of thine hands?" (Eccles. 5:6). and (Rachel) bare and died, as it is said, "And it came to pass, as her soul was in departing, for she died" (Gen. 35:18).
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Rabbi Jehudah said: Three forefathers made covenants with the people of the land. 4 Of Canaan. The first editions add: "And they were: Abraham, Isaac, and Jacob." (With reference to) Abraham (the circumstances were as follows). 5 The words in brackets have been supplied to show the connection of thought. The first editions read: "Abraham made a covenant with the people of the land." When the angels were revealed unto him, he thought that they were travellers (from among) the people of the land, 6 See T.B. Baba Mezi‘a, 86b. "The angels looked like Arabs," who travel from land to land, see Jalkut, Gen. § 82. and he ran to meet them, and he wished to prepare for them a great banquet, 7 See Aboth de R. Nathan ( a ) xiii. p. 29a; Gen. Rab. 48:12; and Jalkut, Gen. loc. cit. and he told Sarah to prepare cakes for them. When Sarah was kneading, she perceived that the manner of women was upon her, 8 See T.B. Baba Mezi‘a, 87a. therefore he did not hand them any of the cakes. He ran to fetch a calf. But the calf fled from before him, and went into the Cave of Machpelah, and he went in there after it, and he found Adam and his help-meet 9 See Ẓohar, Gen. 127a, and Midrash Haggadol, c. 348. lying there upon their beds, 10 See supra , p. 148, and cf. J.E. viii. 248. According to the Book of Adam and Eve (ed. Malan) 11. ix., Adam was "laid on the eastern side of the inside of the cave, the side of the incense, and (Seth) placed in front of him a lampstand kept burning." This was the "Cave of Treasures." The legend occurs in Jalkut, Gen. loc. cit. and they slept, and lights were kindled above them, 11 Cf. supra , previous page, note 6. and a sweet scent was upon them like a sweet savour, therefore he desired to have the Cave of Machpelah as a burial possession. He spoke to the sons of Jebus, in order to purchase from them the Cave of || Machpelah by a purchase with gold, 12 See Jalkut, Gen. loc. cit. ; here and in Jalkut, Joshua, § 28, the expression is: "with a purchase by gold." Luria thinks that our text should read: "with a perpetual purchase by gold." and by a perpetual deed for a possession of a burying-place. Were they Jebusites? Were they not Hittites? But they were called Jebusites according to the name of the city of Jebus. 1 See 1 Chron. 11:4: "Jerusalem, the same is Jebus, and the Jebusites the inhabitants of the land, were there." These inhabitants were Hittites by descent; moreover, the text quoted (Gen. 23:16) speaks of them as the "children of Heth." The men did not accept (this request). 2 At first they only consented to permit him to bury Sarah with their own dead. He began to bow down and prostrate himself unto them, as it is said, "And Abraham bowed himself down before the people of the land" ( ibid. xxiii. 12).
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They said to him: We know that the Holy One, blessed be He, will give to thee and to thy seed in the future all these lands; make a covenant with us by an oath that thy seed shall not take possession of the cities 3 See Midrash Haggadol, c. 350. The first editions read: "The city of Jebus except by the consent of the children of Jebus." of Jebus, and we will sell unto thee the Cave of Machpelah by a purchase with gold and by a perpetual deed and for a perpetual possession. He made with them a covenant with an oath that the Israelites would not take possession of the city of Jebus 4 The preceding words of this sentence up to "save by the consent" are omitted in the first editions. See Jalkut, Joshua, loc. cit. For a variant reading see ‘Arukh, ed. Kohut, vi. p. 180a, s.v. עוֵד . save by the consent of the sons of Jebus, and afterwards he bought the Cave of Machpelah by a purchase with gold, and a perpetual deed, for a perpetual possession, 5 Cf. Jer. 32:7 ff. for the method of purchasing land. The MS. omits "as it is said"; this reading is found in the first editions. (as it is said), "And Abraham hearkened unto Ephron; 6 The quotation ends here in the MS. and Abraham weighed to Ephron the silver, which he had named in the hearing of the children of Heth, four hundred shekels of silver, current money with the merchant" ( ibid. 16).
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What did the men of Jebus do? They made images of copper, and set them up in the street of the city, and wrote upon them the covenant of the oath of Abraham. When the Israelites came to the land (of Canaan), they wished to enter the city of the Jebusites, 7 See Josh. 15:8, and Judg. 1:8: "And the children of Judah fought against Jerusalem, and took it, and smote it with the edge of the sword, and set the city on fire"; and cf. verse 19: "for he could not drive out the inhabitants of the valley." What is the political significance of the legend? but they were not able (to enter), 1 The MS. omits "to enter"; it is found in the first editions. because of the sign of the covenant of Abraham's oath, 2 See Midrash Agadah, Gen. p. 56; and Rashi, in loc. as it is said, "And the children of Benjamin did not drive out 3 The MS. and the first editions omit this first part of the verse. the Jebusites that inhabited Jerusalem" (Judg. 1:21). || When David reigned 4 See Siphrê, Num. § 42; T.B. Ẓebachim. 114b; and cf. 1 Chron. 11:4 and Ps. 132:2–5. David desired to conquer Jerusalem and to build the Temple. he desired to enter the city of the Jebusites, (but) they did not allow him, as it is said, "And the king and his men went to Jerusalem against the Jebusites, the inhabitants of the land; which 5 Our MS. reads: "The men of Jebus said, Thou shalt not come in hither." The last words occur also in 1 Chron. 11:5, which reads: "the inhabitants of Jebus said to David , Thou shalt not come in hither." The first editions have followed the text of 2 Sam. 5:6. spake unto David, saying, Thou shalt not come in hither" (2 Sam. 5:6).
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(Although) the Israelites were like the sand of the sea, 6 In number; cf. 2 Sam. 17:11. yet it was owing to the force of the sign of the covenant of Abraham's oath. 7 That they were unable to capture the city of the Jebusites. David saw (this) and turned backwards, as it is said, "And David dwelt in the stronghold" ( ibid. 9). 8 But not in the city. They said to him: Thou wilt not be able to enter the city of the Jebusites until thou hast removed all those images upon which the sign of the covenant of Abraham's oath is written, 9 Cf. 1 Macc. viii. 22. as it is said, "Except thou take away the blind and the lame" ( ibid. 6). "The lame" refers to the images, as it is said, "Wherefore they say, The blind and the lame shall not come into the house" ( ibid. 8). Lest thou shouldst say, The blind and the lame did not enter the Sanctuary, Heaven forbid (that we should say this), but these "blind and lame" refer to the images which have eyes and see not, feet and they walk not, (as it is said), 10 "As it is said" is omitted by the MS.; it occurs in the first editions. "That are hated of David's soul" ( ibid. ). Because David hated to hear of and to see idolatry, as it is said, "Wherefore they say, The blind and the lame shall not come into the house" ( ibid. ).
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David said to his men: Whoever will go up first, and remove those images upon which the sign of the covenant of Abraham's oath 1 According to Rashi and Kimchi, in. loc. , the sign was the effigy of Abraham. is written, he shall be the chief. 2 Lit. "the head." And Joab, the son of Zeruiah, went up, 3 The first editions add: "first." and he became the chief, as it is said, "And Joab the son of Zeruiah went up first, || and was made chief" (1 Chron. 11:6). Afterwards he 4 David. bought the city of the Jebusites for Israel by a purchase with gold and with a perpetual deed for a perpetual possession. What did David do? He took from each tribe fifty shekels; verily all of them amounted to six hundred shekels, 5 See T.B. Ẓebachim, 116b; Siphrê, Num. loc. cit. ; Deut. § 62, and Baraitha of the 32 Middoth, 15. Our text is referred to by Tosaphoth on T.B. Kethuboth, 99a; catchword, "He gave." as it is said, "So David gave to Ornan 6 In the MS. and the first editions the quotation ends here. for the place six hundred shekels of gold by weight" ( ibid. xxi. 25).
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Isaac 7 See Gen. Rab. 68:7. made a covenant with the people of the land, when he sojourned in the land of the Philistines. He noticed that they turned their faces away from him. He went away from them in peace, and Abimelech and all his magnates 8 See Pal. Targum on Gen. 26:26. came after him. He said to them: Ye turned aside your faces from me, and now ye come unto me, as it is said, "And Isaac said unto them, Wherefore are ye come unto me, 9 The quotation ends here in our MS.; the first editions read as far as "Wherefore." As usual, "etc." is added in all the texts. seeing ye hate me?" (Gen. 26:27). "And they said, We saw plainly that the Lord was with thee" ( ibid. 28). They said: We know that the Holy One, blessed be He, will give to thy seed in the future all these lands; make a covenant of an oath with us, that thy seed will not take possession of the land of the Philistines. He made a covenant of an oath with them. 10 This sentence is not in the printed texts. What did Isaac do? He cut off one cubit 11 See Pal. Targum, Gen. 26:28 ff., for this legend. According to the Midrash Agadah (Gen. in loc. ), p. 66, Isaac was riding upon his ass when he made the covenant with the Philistines. He cut off the measure of a cubit from the bridle of the ass, so that it should be a proof to the Philistines that Isaac had sworn that his children should not take the land of the Philistines. of the bridle of the ass upon which he was riding, and he gave it to them that it might be in their hands 1 The first editions read here: "And he gave it to him as a sign that there should be between them a covenant of an oath." for a sign of the covenant of the oath.
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When David reigned, he desired to enter the land of the Philistines, but he was unable (to do so) because of the power of the sign of the covenant 2 See Ex. Rab. xx. 1; and Gen. Rab. 52:7. oath of || Isaac, until he had taken from them the sign of the covenant of Isaac's oath, as it is said, "And David took the bridle of the cubit 3 See Shocher Tob, Ps. 60:1, p. 152b, and cf. T.B. Chullin, 60b, for the covenant of Abraham. out of the hand of the Philistines" (2 Sam. 8:1), 4 See Kimchi on this text, where the entire passage from P.R.E. is quoted. See also ‘Arukh, ed. Kohut, v. p. 286b. as it is written, "So the Philistines were subdued, and they came no more within the border of Israel" (1 Sam. 7:13). 5 Luria reads: "And he subdued them." See Tosephta Sotah, xi. 13, p. 316.
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Jacob made a covenant with the people of the land, because Laban said to him: I know that the Holy One, blessed be He, will give to thy seed in the future all these lands; make a covenant of an oath with me, that the Israelites will not take possession of the land of Edom. 6 The first editions read "Aram" (Syria). They add the following: "And he erected for himself a pillar and (a heap of) stones, and brought his sons with him in the covenant of the oath." He 7 Jacob. made with him a covenant with an oath, as it is said, "And Jacob said unto his brethren, Gather ye stones" (Gen. 31:46). Were they his brethren? Were they not his sons? But this teaches thee that a man's sons are like his brethren. 8 Cf. supra , p. 270, and see Rahmer, op. cit. p. 41. Laban said to him: If the Israelites obtain possession of the land (of Canaan), then they must not come into the land of Edom 9 See note 6, above. for an evil purpose, 10 The next clause up to "as it is said" occurs only in the MS. and if Edom obtain possession they must not come into the land of Israel for evil, as it is said, "That I will not pass over this heap to thee, 1 The quotation ends here in the MS.; the first editions read: "That I will not pass over this heap," not quoting exactly as in M.T. and that thou shalt not pass over this heap and this pillar unto me, for harm" ( ibid. 52).
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When David reigned, he wished to come into the land of Edom, 2 See supra , p. 279, note 6, first sentence. but he was unable on account of the power of the covenant of Jacob's oath until he had broken that pillar. Concerning this, Solomon 3 This is an error. It should be "Moses." The first editions read "Moses." said: "And break in pieces their pillars" (Ex. 23:24). Afterwards he conquered the land of Edom, 2 See supra , p. 279, note 6, first sentence. as it is said, "David smote also Hadadezer the son of Rehob, king of Zobah, 4 The MS. concludes the quotation here and omits "the son of Rehob." The first editions read: "as it is written, ‘And David smote Hadadezer, king of Aram.'" This is not to be found in the Hebrew Bible. See 1 Chron. 18:3. as he went to recover his dominion at the river" 5 The river Euphrates, which flows through the land of Syria. Zobah was an Aramæan kingdom; see Gesenius (Oxford ed.), p. 844a, b, and cf. 2 Sam. 10:6, 8, and Ps. 60:1. (2 Sam. 8:3). 6 See Shocher Tob, Ps. 60:1. p. 152b.
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CHAPTER XXXVII JACOB AND THE ANGEL [49 A . ii.] "As if a man did flee from a lion || and a bear met him" (Amos 5:19). The "lion" means Laban, who pursued (Jacob) like a lion to destroy 1 In Jalkut, Amos, in loc. , the reading is "to tear in pieces"; cf. Ps. 7:2, and see Midrash Haggadol, c. 524. his life. The "bear" refers to Esau, who stood by the way like a bear bereaved by man, 2 The first editions read: "like a bereaved bear, he came." to slay the mother with the children. The lion is shamefaced, the bear is not shamefaced. 3 Laban not only did not molest Jacob, but admitted that he was unable to do so. Esau made no such admission. Jacob arose and prayed before the Holy One, blessed be He, saying: Sovereign of all the Universe ! Hast Thou not spoken thus unto me, "Return unto the land of thy fathers, and to thy kindred, and I will be with thee"? (Gen. 31:3).
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And behold, Esau, the evil one, has now come to slay me; but I fear him and he does not fear Thee. Hence (the sages) say: Do not fear an executive officer or a ruler, but (fear) a man who has no fear of Heaven. (Esau) stood by the way like a bear bereaved by man, to slay mother and child.
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What did the Holy One, blessed be He, do? He sent an angel 4 See Gen. Rab. 78:1, as to whether the angel was Gabriel or Michael, see also Rabbinic Philosophy and Ethics , 95 f.; for a parallel see Pal. Targum, Gen. 32:25. to him to deliver him, and to save him from the hand 5 For the wording see Jer. 42:11. of Esau; and he appeared unto him like a man, as it is said, "And there wrestled a man with him 6 i.e. Jacob. The quotation ends here in the MS.; it is continued in the first editions. until the breaking of the day" ( ibid. xxxii. 24). As soon as the dawn appeared, the angel said to him: Let me go, for the time has arrived when I must stand 1 In Heaven; cf. Isa. 6:3 for the song of the angels. The same idea occurs in the New Testament; see Luke ii. 13. See also Midrash Haggadol, c. 511 f. to sing 2 The first editions read: "to minister." and to chant praises before the Holy One, blessed be He. But Jacob did not wish to let him go. What did the angel do? He began to sing and to chant praises from the earth, || and when the angels (on high) heard the voice of the angel who was singing and praising from the earth, they said: Because of the honour of the righteous (one) do we hear 3 The MS. reads: "stand." The first editions read: "hear." the voice of the angel who is singing and praising from the earth; and concerning him the verse says, "From the uttermost part of the earth have we heard songs, 4 The quotation ends here in the MS. glory to the righteous" (Isa. 24:16).
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Again the angel said to him: "Let me go" (Gen. 32:26). Jacob answered him: I will not let thee go until thou hast blessed me; 5 The first editions add: "as it is said: ‘I will not let thee go except thou bless me'" (Gen. 32:26). and he blessed him, as it is said, "And he blessed him there" ( ibid. 29). Again he said to him: "Let me go" ( ibid. 26). He answered him: I will not let thee go until thou tellest me what thy name 6 See also Hos. 12:4. is. And (the angel) called his name Israel 7 The second half of this sentence is omitted by the Prague edition. like his own name, for his own name was called Israel. 8 See Gen. Rab. 78:3, and Tosaphoth on T.B. Synhedrin, 37b, catchword "From the corner"; cf. Num. Rab. 10:6. The idea of this Haggadah seems to be: the angel is named according to the mission entrusted to him by God. Here it was to announce the ideal for Jacob to pursue, namely, that he was to live as Israel, the warrior of God, destined in his seed to do battle with everything which opposes the establishment on earth of the Kingdom of God. Therefore the angel is named Israel. Israel must fear neither man nor angel; he has prevailed over the powers above man, and need fear only God. See Judg. 13:3 ff. for the case of the angel and Manoah, where the same principle obtains. The angel is called פלאי , which suggests הפלאה , "the separation" involved in the Nazirate of Samson. It may also be that the angel was the guardian angel of Israel and therefore bore the name "Israel." Jacob wished to prevail over the angel, and to throw him down upon the earth. What did the angel do? He took hold of the sinew of the hip, which was upon the hollow of Jacob's thigh, and he lifted the sinew of his hip (out of its place), and it became like the fat 1 The fat around the sinew of the thigh is prohibited to the Israelite; see T.B. Chullin, 89b, 92b, and 100b, and Maimonides, Maakhaloth Asuroth , viii. 1. of the dead. Therefore the children of Israel are forbidden to eat of the sinew of the hip which is upon the hollow of the animal's thigh, as it is said, "Therefore the children of Israel eat not the sinew of the hip which is upon the hollow of the thigh" ( ibid. 82).
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Jacob wished to cross the ford of the Jabbok, and he was detained 2 The first editions read: "and to stay there." there. The angel said to him: Didst thou not speak thus 3 The first editions add: "unto me." The Jalkut, Gen. § 132, omits "unto me." —"Of all that thou shalt give me 4 The MS. and the first editions omit the first part of the verse. I will surely give a tenth unto thee" ( ibid. xxviii. 22)? What did our father Jacob do? He took || all the cattle in his possession which he had brought from Paddan-Aram, and he gave a tithe of them amounting to 550 (animals). 5 Jubilees xxxii. 4 refers to the separation of the tithe of Jacob's cattle. 119 animals being offered: "This was his offering, in consequence of the vow which he had vowed that he would give a tenth." Hence thou mayest learn that all the cattle in the possession of our father Jacob, which he had brought from Paddan-Aram, amounted to 5500 (animals). 6 The Jalkut, loc. cit. , reads: "He took all his cattle and gave a tithe amounting to 550 (animals); hence we learn that all his cattle amounted to 5500 animals." Again Jacob wished to cross the ford of the Jabbok, but he was hindered here. The angel said: Didst thou not speak thus—" Of all that thou shalt give me 7 The quotation ends here in the MS. I will surely give a tenth unto thee" ( ibid. )? Behold, thou hast sons. Thou hast not given a tithe of them. What did Jacob do? He put apart the four firstborn 8 The first-born are excluded from the operation of the law of tithe; see T.B. Bekhoroth, 53b. children of the four mothers, and eight children remained. He began (to count) from Simeon, and finished with Benjamin, who was still in his mother's womb. 9 That means, eight children. Two more were required, and starting to count ab initio we find that Levi is the tenth. See Jubilees xxxii. 3, where Levi is chosen as the tithe: "Jacob counted his sons from (Benjamin), and Levi fell to the portion of the Lord ." Pal. Targum, loc. cit. , agrees with our author, but Gen. Rab. 70:7, and Tanchuma, Re'êh, § xiv., offer another calculation. Both Jubilees and our author fix the choice of Levi at the time when "Rachel became pregnant with her son Benjamin" (Jubilees xxxii. 3). Again he began (to count) from Simeon, and he included Benjamin, and Levi was reckoned as the tithe, holy to God, as it is said, "The tenth shall be holy unto the Lord" (Lev. 27:82).
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Rabbi Ishmael said: All firstborns are required to have a tithe taken (only) when they fall under the observation 1 According to Luria we should read: "When they do not fall under the observation of the eye." of the eye. 2 i.e. guarded so that the owner derives no benefit from them; see T.B. Bekhoroth, 9b, and T.B. Baba Mezi‘a, 6b. Only Jacob observed the law of tithe in advance; he began with Benjamin, who was in his mother's womb, and Levi was reckoned as holy to the Lord, 3 This is exactly the same method of reckoning which occurs in Jubilees xxxii. 3. Dr. Charles' note on p. 192 of Jubilees must be modified accordingly. See also Jalkut, Gen. § 133. and concerning him the Scripture says, "The tenth shall be holy unto the Lord" ( ibid. ).
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Michael, the angel, descended and took Levi, and brought him up before the Throne of Glory, 4 See Test. Levi ii. 6: "And behold the heavens were opened, and an angel of God said to me, Levi, enter." and he spake before Him: Sovereign of all || the universe ! This is Thy lot, 5 See supra , p. 177. and the portion 6 So also in Jubilees xxxii. 3. of Thy works. 7 Instead of "Thy works" ( מעטיך ) read: "Thy tithe" ( מעטרך ); see R. Bechai on Num. 18:20, p. 200a, and Jalkut, loc. cit. And He put forth His right hand and blessed him, that the sons of Levi should minister on earth 8 See Deut. 10:8, and cf. Test. Levi ii. 10 ff., which forms a close parallel to our Midrash. before Him, like the ministering angels in heaven. 9 The priests are called "angels"; see Mal. 2:7, which the R.V. renders "messenger"; see also Ps. 103:21, and cf. Gen. Rab. 70:7. Michael spake before the Holy One, blessed be He: Sovereign of all worlds ! Do not such who serve the king have provision of their food given to them? Therefore He gave to the sons of Levi all holy things which accrue to His Name, 10 Jubilees xxxii. 15 reads: "And all the tithes of the oxen and sheep shall be holy unto the Lord, and shall belong to His priests." Our author and Jubilees agree in ascribing the law of the tithe and the choice of Levi to the priesthood to Jacob's fulfilment of his vow to give a tithe "of all that came with him, both of men and cattle" (Jubilees xxxii. 2). as it is said, "They shall eat the offerings of the Lord made by fire, and his inheritance" (Deut. 18:1).
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When Jacob passed to come into the land of Canaan, Esau came to him from Mount Seir in violent anger, contriving to slay him, as it is said, "The wicked plotteth against the just, and gnasheth upon him with his teeth" (Ps. 37:12). Esau said: I will not slay Jacob with bow and arrows, but with my mouth and with my teeth will I slay him, and suck his blood, as it is said, "And Esau ran to meet him, and embraced him, and fell on his neck, and kissed him; and they wept" (Gen. 33:4). Do not read vayishakêhu (and he kissed him), but (read) vayishkêhu (and he bit him). But Jacob's neck became like ivory, and concerning him the Scripture says, "Thy neck is like the tower of ivory" (Cant. 7:4). The wicked (Esau's) teeth became blunt, 1 See Cant. Rab. to Cant. 7:5, Gen. Rab. 54:9, and Midrash Haggadol, c. 517. The New Testament speaks of Esau as "a fornicator or profane person" (Heb. xii. 16): "For ye know that even when he afterward desired to inherit the blessing, he was rejected, for he found no place of repentance, though he sought it diligently with tears" ( ibid. 17). and when the wicked one saw that the desire of his heart was not realized he began to be angry, and to gnash with his teeth, as it is said, "The wicked shall see it, and be grieved; he shall gnash with his teeth, and melt away" (Ps. 112:10).
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Jacob took all the tithe of his possessions and sent it by the hand of his servants, and gave it to Esau, saying to them: Say ye || to him, "Thus saith thy servant Jacob" (Gen. 32:4). The Holy One, blessed be He, said to him: Jacob ! That which was holy hast thou made profane? He replied to Him: Sovereign of all worlds ! I flatter the wicked, so that he should not slay me. Hence the (wise men) say, we may flatter the wicked in this world for the sake of the ways of peace. 2 See T.B. Sotah, 41b, and Midrash Haggadol, c. 508. On the "ways of Peace" see Lazarus, Ethik , i. pp. 179 ff. The Sermon on the Mount says: "Resist not him that is evil" (Matt. v. 39). The disciples of the Founder of Christianity are commanded to be "wise as serpents and harmless as doves" ( ibid. x. 16), as they were being sent forth "as sheep in the midst of wolves" ( ibid. ). Esau said to him: O my brother, I have enough; as it is said, 3 See Jalkut, loc. cit. "And Esau said, I have enough" (Gen. 33:9). And because he gave honour to Jacob, 4 The first editions read: "Because Jacob gave honour to Esau." therefore the sons of Jacob paid honour to the sons of Esau with the same expression; 1 "Rab" (enough), also signifying "Rabbi" or "Master"; cf. the N.T. use of Rabbi, as a title of honour, Matt. xxiii. 7. See also Deut. Rab. xi. 10, and Midrash Haggadol, c. 517. as it is said, "Ye have compassed this mountain long enough " (Deut. 2:8). The Holy One, blessed be He, said to him: Jacob ! Is it not enough for thee that thou hast made profane that which is holy? Nay, but I have said, "And the elder 2 This in Hebrew is "Rab." shall serve the younger" (Gen. 25:23); and yet thou hast said, "Thy servant Jacob" ( ibid. xxxii. 4). By thy life ! it shall be according to thy words; he shall rule over thee in this world, and thou shalt rule over him in the world to come. Therefore Jacob said to him (Esau): "Let my lord, I pray thee, pass over before his servant" ( ibid. xxxiii. 14). Hence thou mayest learn that the sons of Esau will not fall until a remnant from Jacob shall come, and cut off the feet of the children of Esau from Mount Seir, 3 Seir was the territory of Esau. and the Holy One, blessed be He, will descend. 4 This phrase, "and the Holy One, blessed be He, will descend," occurs only in the MS. The first editions quote Num. 24:19. "And there shall not be any remaining to the house of Esau; 5 The quotation ends here in the MS. for the Lord hath spoken it" (Obad. 18).
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CHAPTER XXXVIII JOSEPH AND HIS BRETHREN [50 B . i.] "O R went into the house and leaned his hand on the wall, and the serpent bit him" 1 The preceding chapter in our book began with the first half of this verse of Amos. Was the Haphtarah for the portion of Vajishlach (Gen. 32:3–xxxvi. 43) Amos 5, instead of Obadiah, which is now read in the Synagogues of the Sephardim? (Amos 5:19). When Jacob went into his house in the land of Canaan 2 The first editions read: "land of his possession, which was in the land of Canaan." the serpent bit him. || And who was the serpent? This was Shechem, the son of Chamor. 3 Add "the Hivite"; this emendation is based on the reading in Eccles. Rab. to Eccles. 10:8; cf. T.B. Sabbath, 85a, and Midrash Haggadol, c. 524 and c. 527. See Jubilees xxx. 2. The Targum of נחש (serpent) is חר , which suggests "Hivite." Because the daughter of Jacob was abiding in the tents, and she did not go into the street; 4 See the Book of Jashar xxxiii. 5 ff., and Pal. Targum, Gen. 34:1; see also Gen. Rab. 80:5, Lekach Tob, in loc. , and Midrash Haggadol, c. 524. what did Shechem, the son of Chamor, do? He brought dancing girls who were (also) playing on pipes 5 See Luria's commentary in loc. , and Sopherim 21:8. in the streets. 6 The MS. text could be rendered: "outside his (house)"; the first editions read: "outside her (house)." Dinah went forth to see those girls who were making merry; and he seized her, 7 See Jalkut, Gen. § 134; Lekach Tob, in loc. ; Rashi, in loc. and he slept with her, and she conceived and bare Asenath. 8 See supra , pp. 272 f. The sons of Israel said that she should be killed, for they said that now people would say in all the land 9 The first editions read: "for now would all (the people of) the land say that there was a house of ill-fame in the tents of Jacob." that there was an immoral daughter 10 The reading in Jalkut, loc. cit. , is "daughter" ( כת ). The 1st ed. reads "house" ( כית ). in the tents of Jacob.
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What did (Jacob) 1 The MS. omits "Jacob"; the first editions insert this word. do? He wrote the Holy Name upon a golden plate, 2 The first editions read: "He brought a plate and wrote upon it," see T.B. Kiddushin, 73b. and suspended it about her 3 Asenath's. neck and sent her away. She went her way. Everything is revealed before the Holy One, blessed be He, and Michael the angel descended 4 See Sopherim, loc. cit. and took her, and brought her down to Egypt to the house of Potiphera; because Asenath was destined to become the wife of Joseph. 5 The Midrash Agadah, Gen. p. 97, has copied our book in giving the legend of Asenath. The narrative is also given in the book Raẓiel, p. 7a; see also Jalkut, Gen. § 146. Now the wife of Potiphera was barren, and (Asenath) grew up with her as a daughter. 6 As to the sterility of the wife of Potiphera see Koran, Joseph Sura, and cf. Gen. Rab. 86:3; Midrash Haggadol, c. 579; Lekach Tob, Gen. p. 98b, note 9; Jalkut to Pss., § 732; and cf. T.B. Sotah, 13b. The legend that Potiphera was impotent passed from the Jews to Jerome. See Schapiro, Die Haggadischen Elemente im erzählenden Teil des Korans , p. 34 f.; and A. Marmorstein, Studien zum Pseudo-Jonathan Targum , pt. i. pp. 31 ff. When Joseph came down to Egypt he married her, as it is said, "And he 7 Pharaoh. gave him 8 Joseph; see Sopherim (ed. Müller), p. 309 (49), and J. Perles, R.É.J. xxi. p. 254. to wife Asenath 9 The quotation ends here in the MS.; it is continued in the first editions. the daughter of Potiphera priest of On" (Gen. 41:45).
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Simeon and Levi were moved by a great zeal on account of the immorality, as it is said, "And they said, Should he deal with our sister as with an harlot?" ( ibid. xxxiv. 31). And each man 10 Simeon and Levi. took his sword and slew all the men of Shechem. When Jacob heard thereof, he became sorely afraid. 11 The phraseology is based on Neh. 2:2. Luria reads here: "as it is said: ‘Ye have troubled me, to make me of bad repute among the inhabitants of the land… and, I being few in number, they will gather themselves together against me and smite me'" (Gen. 34:30). For he said: Now all the people of the land will hear, and they will gather together against me || and smite me. He began to curse the wrath of his sons, as it is said, "Cursed be their anger, for it is fierce" ( ibid. xlix. 7); and he also cursed their sword 12 This agrees with the reading preserved in ‘Arukh, ed. Kohut, v. p. 139; see Rabbinic Philosophy and Ethics , p. 119. in the Greek language, for he said: "Weapons of violence are their swords " 1 The Amsterdam and Prague editions add: "For thus do the Greeks call the sword," מכיר ( μάχαιρα , "daggers"); cf. Tanchuma, Vayechi, § ix. This addition is also given by the ‘Arukh (ed. Kohut), v. p. 139b, s.v. מכר . Jerome uses this version. See Steinschneider's Festschrift , p. 158, article by Krauss. ( ibid. 5). 2 See Gen. Rab. 99:6. All the kings 3 Later editions read: "All the inhabitants." of the earth heard (thereof) and feared very much, saying: If two sons of Jacob have done all these great things, if they all band themselves together, they will be able to destroy the world. 4 Later editions read: "us." And the dread of the Holy One, blessed be He, fell upon them, as it is said, "And the terror of God 5 R.V. renders here: "a great terror." was 6 In the MS. and the first editions the quotation ends here. upon the cities,… and they did not pursue after the sons of Jacob" ( ibid. xxxv. 5).
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Jacob took his sons and his grandsons, 7 "Grandsons" is probably an error; see Seder ‘Olam Rab. 2 6a; Gen. Rab. loc. cit. ; and the Book of Jashar xxxi. 38. and his wives, and he went to Kirjath Arba (so as to be) near Isaac his father. And he found there Esau and his sons and his wives dwelling in the tents of Isaac. 8 But Jacob's home was at Migdal Eder; cf. Pal. Targum, Gen. 35:21, and Mic. 4:8. And he spread his tent apart from him; 9 i.e. apart from Esau; cf. the Book of Jashar xxxii. 72. and Isaac saw Jacob, his wives, 10 The first editions add: "his sons." his daughters, and all that belonged to him, and he rejoiced in his heart exceedingly. Concerning him the Scripture saith, "Yea, thou shalt see thy children's children, peace be upon Israel " 11 "Israel" is interpreted here as pointing to Jacob. (Ps. 128:6).
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Rabbi Levi said: In the hour of the ingathering 12 i.e. at his death. See Midrash Haggadol, c. 541. of Isaac, he left his cattle and his possessions, and all that he had, to his two sons; therefore they both rendered loving-kindness (to him), as it is said, "And Esau and Jacob his sons buried him" (Gen. 35:29).
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Esau said to Jacob: Divide all that my father has left into two portions, and I will choose 13 See T.B. Sotah, 13a. (first), because I am the elder. 14 The first editions read: "the first-born." || Jacob said: This wicked man has not satisfied his eye with wealth, as it is said, "Neither are his eyes satisfied with riches" (Eccles. 4:8). What did Jacob do? He divided all that his father had left as the one part, and the other part was to be the land of Israel and the Cave of Machpelah. 1 This is also the reading in Jalkut, Gen. § 138, and in Midrash Haggadol, loc. cit. ; cf. Ex. Rab. xxxi. 17, and infra , pp. 291, 309. The first editions omit "and the Cave of Machpelah." The rest of the paragraph is wanting in Midrash Haggadol. What did Esau do? He went to Ishmael 2 Luria thinks that we should read "the sons of Ishmael" instead of "Ishmael" both here and in the next sentence. The first editions agree with the text of our MS. See Seder ‘Olam Rab. 2 p. 5a. in the wilderness in order to consult him, as it is said, "And Esau went unto Ishmael" (Gen. 28:9). Ishmael said to Esau: The Amorite and the Canaanite 3 See Gen. 12:6. The Jalkut, Gen. loc. cit. , reads "The Canaanite," without mentioning the Amorite. are in the land, and Jacob trusts (in God) that he will inherit the land, therefore take all that thy father has left, and Jacob will have nothing. 4 Cf. Test. XII Pat., Gad vii. 4: "For though a man become rich by evil means, even as Esau, the brother of my father, be not jealous; but wait for the end of the Lord."
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And Esau took all that his father had left, and he gave to Jacob the land of Israel, and the Cave of Machpelah, and they wrote a perpetual deed between them. 5 On the written agreement between them see infra , p. 309. Jacob said to Esau: Go from the land of my possession, from the land of Canaan. Esau took his wives, and his sons, and his daughters, and all that he had, [as it is said, "And Esau took his wives… and all his possessions which he had gathered in the land of Canaan], 6 The words in brackets are not in the MS., but they occur in the first editions. and went into a land 7 The MS. adds here "etc.," clearly indicating that the words "and went into a land" belong to a quotation from Scripture. The quotation is continued in the first editions. away from his brother Jacob" ( ibid. xxxvi. 6). And as a reward 8 See Jalkut, Gen. § 76 (quoting the Tanna de bê Elijahu), and see also Tanna de bê Elijahu Rab. 13 p. 65, note 49. because he removed all his belongings on account of Jacob his brother, He gave him one hundred provinces from Seir unto Magdiel, and Magdiel is Rome, as it is said, "Duke Magdiel, Duke Iram" ( ibid. 43). 9 See Gen. Rab. 83:4.
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Then Jacob dwelt safely and in peace in the land of his possession, 1 The first editions read: "in the land of Canaan." and in the land of his birth, and in the land of the sojournings of his father. 2 The first editions add here: "as it is said: ‘And Jacob dwelt in the land of his father's sojournings'" (Gen. 37:1).
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Rabbi Ishmael said: Every son of the old age || is beloved of his father, as it is said, "Now Israel loved Joseph 3 The quotation ends here in the MS.; it is continued in the first editions. more than all his children, because he was the son of his old age" ( ibid. xxxvii. 3). Was he then the son of his old age? Was not Benjamin the son of his old age? 4 According to Rashbam (comm., in loc. ), Jacob called his youngest child "Son of days"—Ben-jamin; Judah also referred to him as "the child of old age." Onkelos renders: "Son of wisdom," i.e. a wise child; see T.B. Megillah, 16b; Lekach Tob, Gen. 35:18, p. 91a, notes 46 and 47. The interpretation given by P.R.E. agrees with the Arabian legend quoted by Schapiro, op. cit. p. 19. The same explanation is also given by Ephraim of Syria, Hist. of Joseph , p. 16 (quoted by Schapiro). But owing to the fact that (Jacob) saw by his prophetic power that (Joseph) would rule 5 In Egypt, and there he would sustain the entire family in Jacob's old age. The reference to kingship may also refer to the ascendancy of the house of Joseph in Jewish history, and perhaps to the rule of the Messiah ben Joseph. in the future, therefore he loved him more than all his sons. And they envied him with a great envy, as it is said, "And his brethren saw that 3 The quotation ends here in the MS.; it is continued in the first editions. their father loved him more than all his brethren; and they hated him" ( ibid. 4). Further, because he saw in his dream that in the future he would rule, and he told his father, and they envied him yet more and more, as it is said, "And they hated 3 The quotation ends here in the MS.; it is continued in the first editions. him yet the more" ( ibid. 8). Moreover, he saw the sons of his father's concubines 6 See Test. XII Pat., Gad i. 6, and cf. Gen. Rab. 84:7. eating the flesh of the roes and the flesh of the sheep whilst they were alive, 7 This was one of the seven precepts of the "Sons of Noah"; see Pal. Targum, Gen. 9:4. On the mutilation of the flock see T.B. Bekhoroth, 39b; T.B. Kethuboth, 5b, and 37a; and cf. T.B. Chullin, 121 b. They are said to have taken of the flesh of the ear of the sheep, although the animals were alive. See Test. of the XII Pat., Gad, loc. cit. , where a "lamb" incident is mentioned; and cf. Pal. Targ. on Gen. 37:2. and he brought a reproach 8 דפי , "reproach"; cf. Ps. 50:20, where LXX renders the word by σκάνδαλον (offence). against them before Jacob their father, so that they could not see his face any more (in peace), as it is said, "And they could not speak peaceably unto him" ( ibid. 4). Jacob said to Joseph: Joseph, my son ! Verily I have (waited) many days without hearing of the welfare of thy brethren, and of the welfare of the flock, as it is said, "Go now, see whether it be well with thy brethren, 1 The quotation ends here in the MS.; it is continued in the first editions. and well with the flock" ( ibid. 14). And the lad 2 The MS. repeats the word "lad"; this is due to the scribe's carelessness. was wandering 3 See Pal. Targum, in loc. , and the Book of Jashar xli. 22. The first editions read: "was walking and wandering on the way." in the field, and the angel Gabriel 4 See Jalkut, Gen. § 141, and Pal. Targum, in loc. This legend was known to Basil (i. p. 19). See Schapiro, op. cit. , p. 27, for the legend of the angel Gabriel and Joseph in Arabian literature. Gabriel appears in the New Testament account of the Annunciation of the birth of Jesus; see Luke i. 26. met him, as it is said, "And a certain man found him, and, behold, he was wandering 5 The quotation ends here in the 1st ed. in the field" ( ibid. 15). (The word) "man" (here in this context) is Gabriel only, as it is said, "The man Gabriel, 5 The quotation ends here in the 1st ed. whom I had seen in the vision" (Dan. 9:21).
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And (Gabriel) said to him: What seekest thou? He said to him: I seek my brethren, as it is said, "And he said, I seek my brethren" (Gen. 37:16). And he led him to || his brethren, and they saw him and sought to slay him, as it is said, "And they saw him afar off" ( ibid. 18). Reuben said to them: Do not shed his blood, as it is said, "And Reuben said unto them, Shed no blood; 5 The quotation ends here in the 1st ed. cast him into this pit that is in the wilderness" ( ibid. 22). And 6 The first editions add here: "and he will die there." his brethren listened to him, and they took Joseph and cast him into the pit, as it is said, "And they took him, and cast him into the pit" ( ibid. 24). What did Reuben do? He went and stayed on one of the mountains, so as to go down by night to bring up Joseph out of the pit. And his nine brethren were sitting down 7 To eat bread; cf. Gen. 37:25. in one place, all of them like one man, with one heart and one plan. 8 Tanchuma, Vayesheb, § ii., reads: "As one man with one purpose." Ishmaelites passed by them, and (the brethren) said: Come, let us sell him to the Ishmaelites, and they will lead him to the end of the wilderness, and Jacob will not hear any further report concerning him.
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(The brethren) sold him to the Ishmaelites for twenty pieces 1 See Test. Gad ii. 3(b), with Charles' note, in loc. , Pal. Targ., in loc. , and the Book of Jashar xlii. 19. Test. Zeb. 1:5 says: "Nor yet do I remember that I have done any iniquity, except the sin of ignorance which I committed against Joseph; for I covenanted with my brethren not to tell my father what had been done." See the next verse also. of silver, and each one of them took two pieces of silver (apiece) to purchase shoes for their feet, as it is said, "Thus saith the Lord,… Because they have sold 2 The quotation ends here in the MS. the righteous for silver , and the needy for a pair of shoes " 3 Thereby reducing the needy to the condition of slavery. This legend has been borrowed from Test. Zeb. 3:2, or from its source; see Pal. Targ. Gen. 37:28, and Liturgy, Day of Atonement, ed. H. M. Adler, ii. pp. 178 f. (Amos 2:6). They said: Let us swear 4 Lit. "Let us put ourselves under the ban" (to prevent our divulging the matter). among ourselves that no one of us shall declare the matter to our father Jacob. 5 The first editions add here: "except it be by the consent of all of us." See supra , note 1, quotation from Test. Zeb. 1:5. Judah said to them: Reuben is not here, and the ban cannot be valid through nine (adults). 6 The first editions read: "The ban cannot be valid save by ten (adults)." See Midrash Haggadol, c. 564. What did they do? They associated the Omnipresent with them and proclaimed the ban.
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And Reuben || went down by night to bring up Joseph out of the pit, but he did not find him there. 7 Tanchuma, loc. cit. , adds: "and he returned to his brethren and said to them." See Test. Zeb. 4:5. He said to them: Ye have slain Joseph; "and I, whither shall I go?" (Gen. 37:80). And they told him what they had done, and the ban which they had proclaimed; and Reuben heard of the ban, and was silent; the Holy One, blessed be He, because of the ban, did not tell the matter to Jacob, and (though) concerning Him it is written, "He sheweth his word unto Jacob" (Ps. 147:19); but this word He did not shew unto Jacob, therefore Jacob did not know what had been done to Joseph, and he said: "Joseph is without doubt torn in pieces" (Gen. 37:33).
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Rabbi Jannai said: The sale of Joseph was not atoned by the tribes 8 See Gen. Rab. 84:17, and cf. Tosephta Berakhoth 4:18, p. 11. until they 9 i.e. Joseph's brethren. The brethren are called "the tribes"; see supra , p. 264, and infra , p. 376. died, as it is said, "And the Lord of hosts revealed Himself in mine ears, Surely this iniquity shall not be purged 1 The quotation ends here in the MS.; it is continued in the first editions. See Midrash Haggadol, c. 565. from you till ye die" (Isa. 22:14). 2 See Tanchuma, loc. cit ., in name of R. Mana. Owing to the sale (of Joseph) a famine came into the land of Israel for seven years, and the brethren of Joseph "went down to buy corn" (Gen. 42:3) in Egypt. And they found Joseph (still) living, and they absolved themselves of the ban; 3 Lit. "they annulled" or "loosened the ban." Cf. the use of "binding and loosing" in the N.T.: "I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven : and whatsoever thou shalt loose on earth shall be loosed in heaven " (Matt. xvi. 19). and Jacob heard about Joseph that he was living, and his soul and his spirit revived. 4 The first editions add: "as it is said, ‘The spirit of Jacob, their father, revived'" (Gen. 45:27). Did their father Jacob's spirit die, so that it had to be revived? But, owing to the ban, the Holy Spirit had departed from him, and when they had removed the ban the Holy Spirit rested on him as at first; that || is what is written, "The spirit of Jacob their father revived" ( ibid. xlv. 27). 5 The first editions add: "Onkelos translates this (passage): ‘And the spirit of prophecy rested on Jacob their father.'" Luria thinks that this is a gloss. On Onkelos see J.E . ix. 405, and see Hastings' D.B . iv. 679b.
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Rabbi 'Akiba said: The ban is as much as the oath, and an oath is as much as the ban; and everyone who violates the ban is as though he had violated the oath, and everyone who violates the oath is as though he had violated the ban. Everyone who knows the matter and does not declare 6 As in the case of Achan's children; see infra , p. 296. Cf. Tanchuma, loc. cit ., and see T.B. and T. J. Nedarim, Maimonides, Hilkhoth Nedarim, and Shulchan ‘Arukh, Joreh Di‘ah, § 203 ff., on the laws as to vows. it, the ban falls upon him and destroys his timber and his stones, as it is said, "I will cause it to go forth, saith the Lord… and it shall enter into the house of him that sweareth falsely by my name… and shall consume it with the timber thereof and the stones thereof" (Zech. 5:4). 7 In the MS. the first part only of the verse is given; in the first editions only the latter part is quoted. See Jalkut, Zech. (ed. King), p. 34.
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Know the power of the ban. 8 See Tanchuma, loc. cit . Come and see from Joshua, the son of Nun, who put Jericho under the ban; it was to be burnt with all things therein by fire. Achan, son of Carmi, 1 The name "Carmi" means vineyard-man; see Josh. 7:1. son of Zerach, saw the Teraphim, 2 This is inferred from the reference in the Book of Joshua 7:21 to the "tongue of gold" stolen by Achan; see supra , p. 274. and the silver which they brought (as offerings) before it, and the mantle which was spread before it, and one tongue of gold in its mouth. And in his heart he coveted them, and went and 3 The first editions add: "and he took them." buried them in the midst of his tent. On account of his trespass which he had committed, thirty-six righteous men died on his account, 4 See T.B. Synhedrin, 44a. as it is said, "And the men of Ai smote of them 5 The quotation ends here in the MS.; it is continued in the first editions. about thirty and six men" (Josh. 7:5).
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Joshua went and rent his garments, and fell upon his face to the ground before the Ark of the Covenant of God, and he sought (to effect) repentance, and the Holy One, blessed be He, was appeased by him, and He said to him: Joshua ! Israel has trespassed the sin of trespass in the matter of the devoted things, as it is said, "Israel hath sinned" ( ibid. 11). Joshua gazed at the twelve || stones which were upon the High Priest, which correspond to the twelve tribes. 6 The first editions insert here: "The light of every tribe which had observed the commandments (lit. which had a precept in its hand) shone." Every tribe that had done some transgression, the light (of its stone) became dim, 7 The first editions read: "its light did not shine." and he saw the stone of the tribe of Judah, 8 See Rashi, on Josh., in loc ., who quotes P.R.E . the light of which became dim. And he knew that the tribe of Judah had transgressed in the matter of the devoted thing. He cast lots, and Achan was taken, as it is said, "And he brought near 9 The MS. omits the words: "his household, man by man." his household man by man; and Achan, the son of Carmi, was taken" ( ibid. 18). Joshua took Achan, the son of Zerach, 10 See Josh. 7:18: "Achan, son of Carmi, the son of Zabdi, the son of Zerach." with the silver and the mantle and the tongue of gold, and his sons and his daughters, and all that he had, and he brought them up into the valley of Achor. 1 See Josh. 7:24. And it is written, "The fathers shall not be put to death for the children, 2 The quotation ends here in the MS. and in the first editions. The latter add after the quotation: "If so, for what reason did these (children) die?" neither shall the children be put to death for the fathers" (Deut. 24:16). But because they were cognizant of the matter, and did not report it, 3 See supra , p. 294. for the view of Rabbi ‘Akiba on this point. he stoned them and burnt them. 4 See Targum, Josh. 7:24 f. Rashi, Gersonides, and other Jewish commentators maintain that the stoning was inflicted only on the beasts, and that Achan's children were there merely to see and to be warned. If there was a burning, why (was there) a stoning, and if a stoning, why a burning? But the stoning was because they knew of the matter and did not report it; burning (was inflicted) because thirty-six righteous men died through him, 5 Achan. as it is said, "And the men of Ai smote of them 6 In the MS. the quotation ends here; it is continued in the first editions. about thirty and six men" (Josh. 7:5).
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Because (Achan) confessed 7 See Josh. 7:20. before the Name of the Holy One, blessed be He, he has a portion in the world to come, as it is said, "And Joshua said, Why hast thou troubled us? 8 Thus far is the quotation in the MS.; this part of the verse is omitted in the first editions. The Lord shall trouble thee this day " ( ibid. 25). "This day" thou art troubled, but thou shalt not be troubled in the future world. 9 See T.B. Synhedrin, loc. cit ., and J.E . i. 164 f.; cf. also Num. Rab. 23:6, and Semachoth, ii.
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Know thou the power of the ban. Come and see from the (story of) the tribes, who were zealous because of immorality against || the tribe of Benjamin. 10 See T.B. Synhedrin, 103b; Tanna de bê Elijahu Rab. 11 pp. 56 f.; and cf. T.B. Baba Bathra, 109b. The Holy One, blessed be He, said to them: Ye are zealous because of the immorality, 11 The first editions add: "of the tribe of Benjamin." and ye are not zealous because of the image of Micah. Therefore the Benjamites slew some of them a first and a second 12 This reading agrees with Jalkut, Judg. § 76. and a third time, until they went 13 The first editions add: "and fell upon their faces to the ground." See Jalkut, Joshua, § 18. Cf. Tanna de bê Elijahu Rab. 18 p. 89. before the Ark of the Covenant of the Lord seeking repentance, and they were forgiven. They decreed 1 Lit. "They issued the ban" (against all who disobeyed). that all Israel should (make peace) with them, 2 The first edition has the same reading here as our MS. The Venice edition reads: "all Israel should go up after them." and they repented 3 The first editions read: "and they made an oath." both old and young, as it is said, "For they made a great oath 4 The quotation ends here in the MS. and in the first editions. concerning him that came not up unto the Lord to Mizpah" (Judg. 21:5). Did all Israel take an oath? But the ban is the same as the oath.
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The men of Jabesh-Gilead neither went up nor did they go with them in the assembly, and they incurred (the penalty of) death, as it is said, "Concerning him that came not up 5 The MS. omits "unto the Lord to Mizpah" and reads instead "into the assembly." The first editions omit the word "saying." This omission in both texts is a probable indication of the dependence of the 2nd ed. on the 1st. unto the Lord to Mizpah, saying, He shall surely be put to death" ( ibid. ).
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Know thou the power of the ban. Come and see from (the story of) Saul, the son of Kish, who decreed that all people, both young and old, should fast, as it is said, "Cursed be the man that eateth any food 4 The quotation ends here in the MS. and in the first editions. until it be evening" (1 Sam. 14:24). Jonathan did not hear (of this), and ate a little honey, 6 See Midrash Samuel, in loc ., and T.B. Berakhoth, 14a. Jalkut on Samuel, in loc ., seems to be based on our Midrash. and his eyes were enlightened, 7 According to Luria's emendation we should read "both his eyes." as it is said, "And his eyes 8 The MS. and the first editions read "both his eyes." M.T. omits "both." See T.B. Joma, 83a. were enlightened" ( ibid. 27). Saul saw the Philistines returning against Israel, 9 See Tanchuma, Vayesheb, loc. cit ., which reads: "Saul saw that the Philistines were prevailing over the Israelites"; the Jalkut, in loc ., reads: "The Philistines were strengthening themselves against Israel." and he knew that Israel had trespassed in the matter of the ban. He looked at the twelve stones; 10 The first editions read: "He looked at the twelve tribes." Perhaps we should read: "He looked at the twelve stones of the tribes." for each tribe which performed one of the precepts had its stone || (on the High Priest's breast-plate) shining with its light, and each tribe which transgressed, the light of its stone was dim. 11 See supra , p. 295, note 6. He knew that the tribe of Benjamin had trespassed in the matter of the ban. He cast lots 1 The method of procedure was as follows: The tribe concerned was indicated by the stone of that tribe on the breastplate. Then lots were cast to determine the family (see 1 Sam. 14:36–42), and finally the members of the family were placed before the Ark of the Covenant, which caused the transgressor to become paralysed. See Kimchi, on Josh. 7:18, and cf. J.E . xii. 385 ff. concerning Benjamin, and Saul and Jonathan were taken, as it is said, "And Jonathan 2 In this and the next two quotations our MS. reads "Jehonathan." M.T. has "Jonathan." and Saul 3 Our MS. and the first editions read: "Saul and Jonathan." M.T. reads: "Jonathan and Saul." were taken" ( ibid. 41). Saul took his sword to slay his son, as it is said, "God do so, 4 The MS. and the first editions add "to me." This is not in M.T. The variant readings of Biblical texts preserved by our MS. are note-worthy. and more also: for thou shalt surely die, Jonathan" ( ibid. 44). The people said to him: Our lord king ! It is an error. They brought on his behalf a sacrifice of a burnt offering for his error, and He was entreated of him, and they saved him from an evil death, as it is said, "So the people rescued Jonathan, that he died not" ( ibid. 45). 5 See Pal. Targum and Nachmanides on Lev. 27:29. See also Targum on 1 Sam., in loc .
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The Cutheans 6 Or Samaritans. In Talmudic times were proselytes accepted from among the Samaritans? are not considered as a nation 7 i.e . one of the seventy nations. For a parallel view see Ecclus. l. 26. of the seventy languages, but they were the remnant of the five nations precious to the king, 8 See Tanchuma, Vayesheb, loc. cit ., which reads: "They were the remnant of the five nations whom the king of Assyria led captive, as it is said: etc." as it is said, "And the king of Assyria brought 9 The quotation ends here in the MS.; the first editions add "from Cuthah," and omit "from Babylon," which is the reading of M.T. men from Babylon, and from Cuthah, and from Avva, and from Hamath and Sepharvaim, and placed them in the cities of Samaria instead of the children of Israel" (2 Kings 17:24).
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Rabbi José said: He added four more nations to them, and they were in all nine nations, 10 On these nine nations see Seder ‘Olam Rab. 22 (end), p. 50a, note 40, and Bacher, T. ii. 189. 5. as it is said, "The Dinaites, and the Apharsathchites, 11 The quotation ends here in the MS. and in the first editions. the Tarpelites, the Apharsites, the Archevites, the Babylonians, the Shushanchites, the Dehaites, the Elamites, and the rest of the nations… set in the city of Samaria" (Ezra 4:9, 10).
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And when the Israelites were exiled 1 The first editions add: "from their place." from Samaria to Babylon, the king sent his servants, and he caused them to dwell in Samaria, to raise tribute for (his) kingdom. What did the Holy One, blessed be He, do? He sent lions among them, || which killed some of them, as it is said, "And so it was, at the beginning of their dwelling there, 2 In the MS. and the first editions the quotation ends here. that they feared not the Lord: therefore the Lord sent lions among them, which killed some of them" (2 Kings 17:25). 3 See T.B. Ta‘anith, 22b, and cf. Rashi, in loc . They sent to the king, 4 The first editions read: "king of Babylon." The Bible speaks here of the king of Assyria. saying: Our lord, the king ! The land whither thou hast sent us will not receive us, for we are left but a few out of many. 5 See Jalkut, 2 Kings, § 234. The king sent and called for all the elders of Israel, and said to them: All those years during which ye were in your land, the beasts of the field did not bereave you, and now it will not receive my servants. They gave him a word of advice, (thinking) perhaps he would restore them to their land. They said to him: Our lord, O king! That land does not receive a nation who do not study the Torah; behold, that land does not receive a nation who are not circumcised. 6 The first editions omit the words: "That land does not receive a nation who do not study the Torah." Tanchuma, Vayesheb, loc. cit ., and Jalkut, loc. cit ., read: "Because they do not study the Torah." The king said to them: Give me two of you, who shall go and circumcise them and teach them the book of the Torah; and there is no refusal to the word of the king. They sent Rabbi Dosethai 7 On Dosethai see Krauss' article in J.E . iv. 643 f. Bacher, T. ii. 385–7, considers that the name was probably suggested by its similarity to that of the Samaritan sect of the Dositheans. of the Court-House, 8 The MS. reads "Bedaynê"; cf. Beth Din, and Jastrow, T.D . 140a. and Rabbi Micaiah, 9 This name occurs only in our MS. The same name occurs in Neh. 12:35. The first editions read "Zechariah." Krauss, loc. cit ., seems to identify Zechariah with Sabbæus ( סבייא , as in Tanchuma). and they circumcised them, and they taught them the book of the Torah in the Notarikon 10 On Notarikon (shorthand) see J.E . xi. 339 f., where a reference to P.R.E . is made; see Krauss' article in R.É.J . xlii. p. 29, note 1, and Bacher, Terminologie , i. 125. script, and they 1 The two Rabbis who foresaw the troubles destined to come from the Samaritans. Krauss, loc. cit ., suggests that ובוכים , "and they wept," should read וכותים , "and Samaritan" (writing); see Bacher, in Monatsschrift , xl. 19. The Karaites employed Notarikon, which was known to the Samaritans (cf. At. BSh, א"ת ב"ש ). wept. Those nations followed the statutes of the Torah, and they served (also) their own gods. 2 The first editions add here: "As it is said: ‘They feared the Lord, and served their own gods'" (2 Kings 17:33).
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When Ezra came up 3 The first editions add: "from Babylon." (with) Zerubbabel, son of Shealtiel, and Jeshua, || son of Jehozadak, they began to build 4 The MS. reads "Bokhim" (weeping); this agrees with Tanchuma and the first editions. It seems probable that the original reading was "Bonim" (building); this reading is preserved in Jalkut, loc. cit . the Temple of the Lord, as it is said, "Then rose up Zerubbabel, the son of Shealtiel, 5 In the MS. and the first editions the quotation ends here. and Jeshua, the son of Jozadak, and began to build the house of God " (Ezra 5:2). And the Samaritans came against them to fight (with) 180,000 (men). 6 This number as the unit for war is derived from 1 Kings 12:21; see also 2 Kings 19:35; and T.B. Synhedrin, 95b. Were they Samaritans? Were they not Cutheans? 7 The Dositheans flourished in Egypt, so much so that the Christian patriarch of Alexandria engaged in polemics against them. The Samaritans were divided into two sects: (1) that of the Kushan (Cuthim) and (2) that of the Dostan (Dositheans). See also Josephus, Ant . ix. 14. 3. The subject has been dealt with by Drusius in Trigland's Trium scriptorum illustrium de tribus Judœorum sectis syntagma , i. 283. See also Montgomery, The Samaritans , pp. 254 ff. But they were called Samaritans because of the city of Samaria. And further, they sought to kill Nehemiah, as it is said, "Come, let us 8 i.e . Sanballat and Geshem the Arabian; see Neh. 4:7 ff. and vi. 1 ff. meet together 9 The quotation ends here in the MS.; in the first editions "in one of the villages" is added. in one of the villages,… but they thought to do me mischief" (Neh. 6:2). Moreover, they made the work 10 i.e . the rebuilding of the Temple. The first editions read: "the heavenly work"; for the expression see T.B. Ta‘anith, 23a. of the Lord to cease 11 Lit. "annulled." for two years 12 The Venice edition reads: "as it is said: ‘And it shall be… until the year of Jubilee'" (cf. Lev. 25:50); so also in the first edition, which omits "as it is said." In our MS. the portion in brackets is not given. ["Then ceased the work of the house of God , which is at Jerusalem]; 13 See Jalkut on Kings, loc. cit ., and Tanchuma, Vayesheb, loc. cit ., for this reading; see also Gen. Rab. 94:9; Seder ‘Olam Rab. 29 p. 67b; T.B. Megillah, 11b. and it ceased unto the second year of the reign of Darius, king of Persia" (Ezra 4:24).
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What did Ezra, Zerubbabel son of Shealtiel, and Jeshua son of Jehozadak, do? 1 See Ezra 4:3. They gathered all the congregation to the Temple of the Lord, and they brought 800 priests, 800 children, 2 The first editions add "300 trumpets." Shophar is the term here for "trumpet." and 800 scrolls of the Torah in their hands, 3 i.e . the children's hands; see Sopherim 3:18. and they blew 4 According to Jalkut, loc. cit ., the trumpets were in the hands of the priests. (the trumpets), and the Levites sang songs and praises, and they excommunicated the Cutheans with the mystery of the Ineffable Name, and with the script such as was written upon the tables (of the Law), and by the ban of the heavenly Court of Justice, and by the ban of the earthly Court of Justice (decreeing) that no one of Israel should eat the bread of the Cutheans. 5 See T.B. ‘Abodah Ẓarah, 35b and 38a, and Jubilees xxii. 16. The first editions add "for ever." Hence (the sages) said: Everyone who eats the bread 6 The first editions read "the meat." of the Cutheans is as though he had eaten of the flesh of swine. 7 See Mishnah Shebi‘ith viii. 10; and cf. Tosaphoth Gittin, 10a, and T.B. Chullin, 4a. Let no man make a proselyte in Israel from among the Cutheans. 8 On proselytes see J.E . x. pp. 220 ff. and R.É.J . xii. p. 318. The form of the ban, and the prohibition of eating the bread of the Samaritans, have been exhaustively considered by Dr. Büchler in R.É.J . xliii. pp. 50 ff., where the following results are stated: (1) The form of the ban and its accompanying circumstances—( a ) children as witnesses, ( b ) scrolls of law to sanctify the pronouncement, and ( c ) sounding of the Shofar—tally with the practice known to the Geonim of Babylon in the ninth century ( e.g . Paltoi; see Chemdah Genuẓah, No. xxii., and cf. ‘Arukh, s.v . הסת , iii. 229a; see also Hekhaloth Rab., ed. Jellinek, B.H.M . iii. p. 84). The prohibition of eating the bread of the Samaritans mentioned by our author does not find any support in the Talmudic literature (see T.J. Shebi‘ith vii. 38b, line 69), but is "an institution of the Geonic age" (p. 64). The decree says that Samaritans could not be received as proselytes. Where the texts of the Talmud speak of כותי , "Samaritan," we have probably to read נכרי . There was a sect who were put on this footing by the Gaon Natronai (Teshuboth Ha-Geonim, Sha‘arê Zedek, p. 24a, Nos. 7 and 27). The Halakhoth Gedoloth (ed. Hildesheimer, 443) states that "Cutheans, Seboneans, and Samaritans are not to be received as proselytes." This again appears in the Tanna de bê Elijahu Ẓutta (p. 169). The Karaites in the ninth century mutilated the Bible text, and in their reading agreed with the Samaritans (p. 67). In other words the literature of the Samaritans of the ninth century exercised a baneful influence in creating sects opposed to orthodox Judaism. Hence the ban against them. Moreover, the word for ban ( חרם ) does not occur in the Talmud (B. Shebu‘oth, 35b–36a), but is common in the Geonic period. On the oath or ban see Eth. Enoch vi. 4 ff., where Mount Hermon is mentioned; Dr. Büchler sees here a reference to חרם . Is there any connection, he asks, between Enoch and our book here? That Jubilees was known to the Geonim has been shown by Epstein, מקרמוניות היהורים , page vii, and also the fact that many of the characteristics of the Enoch literature have their parallels in the Geonic literature (see Z.D.M.G . vii. (1853) p. 249) has been established. They have no || portion in the resurrection of the dead, 1 The Dositheans, like the Sadducees, denied the future life. The question as to a future life would not have arisen in the time of Ezra. See Mishnah Synhedrin 10:1 and the Baraitha in T.B. Synhedrin, 90a, where, however, heretics only are referred to, and not Samaritans. as it is said, "Ye have nothing to do with us 2 In the MS. the quotation ends here; it is continued in the first editions. to build an house unto our God" ( ibid. 3), neither in this world, nor in the world to come. So that they should have neither portion nor inheritance in Israel, 3 The first editions read "Jerusalem." as it is said, "But ye have no portion, nor right, nor memorial, in Jerusalem" 4 The MS. reads "Israel"; M.T. has "Jerusalem." Is the M.T. purposely altered so as to justify the decree that no one in Israel is to receive a Cuthean as a proselyte? (Neh. 2:20).
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