Aggadat Bereshit Reader

Chapter 1 of the Torah [1] "And the Lord saw that the wickedness of man was great in the earth" (Genesis 6:5). Scriptures say: "For there is a time for every experience, including the doom; for a man’s calamity [ Still another term for death; cf. “the time of calamity” for “the hour of death,” 9.12. ] overwhelms him. "(Ecclesiastes 8:6). Because the wicked man angered the Lord, saying, "The Lord swore that He would not bring a flood upon the world again, so we can do whatever we want."

And how do we know that the Lord swore not to bring a flood upon the world? It is said, "For this is like the waters of Noah to me; for as I have sworn that the waters of Noah shall no more go over the earth" (Isaiah 54:9). And it is as if He sees the wicked who angers Him and wonders why He swore, saying, "What have I done to swear that I will not bring a flood upon the world?" And so Isaiah says, "And truth is lacking, and he who departs from evil makes himself a prey" (Isaiah 59:15), and "And the Lord saw" (Isaiah 59:15), for there is no righteous man in the world who prays before Him to appease Him because of them.

And it is evil in His eyes that there is no justice (Isaiah 59:15), to judge their deeds. The Lord said to the wicked, "You say that I swore not to bring a flood upon the world again. Punishments are in store for scoffers And blows for the backs of dullards." (Proverbs 19:29), blows that are tumultuous and tumultuous, for if I swore not to bring a flood of water, I will bring a flood of fire and brimstone and stones, as it is said, "And the Lord caused to rain upon Sodom and upon Gomorrah brimstone and fire" (Genesis 19:24).

And when the Amorites came upon Joshua, He brought upon them a flood of stones, as it is said, "And it came to pass, as they fled from before Israel, and were in the going down to Beth-horon, that the Lord cast down great stones from heaven upon them unto Azekah, and they died" (Joshua 10:11). Pharaoh, the wicked one, consulted with his advisors and said, "We can find nothing that God has sworn to except a flood of water, in which we can sink them and they will die, as it says 'Every son that is born you shall cast into the river' (Exodus 1:22)."

God replied, "You should know that I have the power to judge you in this way, as it is written, 'Then Pharaoh and his army were destroyed in the Red Sea' (Psalm 136:15)." When Sisera came to attack Israel, they judged him only with fire and water, as it says, "From heaven the stars fought, from their courses they fought against Sisera" (Judges 5:20) and "The river Kishon swept them away" (Judges 5:21).

Similarly, when Sennacherib came to Jerusalem, God judged him only with a fiery flood, as it says, "Then the angel of the Lord went forth and smote in the camp of the Assyrians a hundred and eighty-five thousand" (2 Kings 19:35). Moreover, all generations, if a person sins, they judge him in a manner similar to his sin. If he deserves stoning, he falls from a rooftop, a wall, a tree, an animal, or he is hit by a falling object.

If he deserves burning, he falls into fire or boiling water. If he deserves killing, God sends someone to kill him, or he falls upon a knife or a sword, or the knife or sword falls upon him. If he deserves strangulation, he falls into a sea, a river, or a pit. Therefore, Solomon said, "To every purpose there is a time and a judgment" (Ecclesiastes 8:6), for what caused all these judgments is that the evil of man is great upon him. [2] Another interpretation: "And God saw that the wickedness of man was great on the earth."

And scriptures say: The people of wickedness do not understand justice (Proverbs 28:5). The people of wickedness are the people of the generation of the flood, who sinned and did not heed the warning of the impending punishment. Those who seek God will understand everything (Proverbs 28:5), such as Noah and his sons, who heard that Holy One, Blessed be He, was bringing a flood to the world and became afraid.

Why did Holy One, Blessed be He, tell Noah to build an ark? So that they would see him and repent. It was not that God was unable to save Noah through his faith and word or to raise him to the heavens, as he told him to make an ark of gopher wood (Genesis 6:14). Rather, Holy One, Blessed be He, said this while making an ark and cutting cedars, and they gathered around him and asked him what he was doing.

He replied, "God commanded me to make an ark," and explained that he was bringing a flood to the world because they angered him. They heard this and repented, as it is said, "The people of wickedness do not understand justice." [3] Another interpretation: "And the Lord saw that the wicked say," And scriptures say: "Holy One, Blessed be He, does not see when we sin, for He is far away, and there are seven heavens between us and Him," as it is said, "Clouds screen Him, so that He cannot see" (Job 22:14), and David said of them, "They say, 'The Lord does not see; the God of Jacob pays no heed'" (Psalm 94:7).

But the Holy One, blessed be He, says to the wicked in the world, "Who implanted the ear? Who fashioned the eye? Does not He who disciplines nations rebuke? He who imparts knowledge to human beings?

The Lord knows human plans; they are only a puff of air" (Psalm 94:9-11). And although the law says this about me, that "He knows deceitful men; when He sees wrongdoing, will He not take note?" (Job 11:11), I have done this for your sake, as it is said, "And the Lord saw that the wickedness of man was great in the earth" (Genesis 6:5). [4] Another interpretation: the HaShem saw that the wickedness of man was great in the earth, and that every inclination of the thoughts of his heart was only evil continually." (Genesis 6:5) Similarly, it is written in Ecclesiastes 6:1, "There is an evil which I have seen under the sun, and it is common among men."

The Holy One, blessed be He, said, "Behold what these wicked people do! When I created them, I gave each of them two suns, one good and one bad, and they forsake the good sun and cling to and associate with the bad. And from where do we learn this? As Solomon said in Proverbs 21:1, 'The king's heart is like channels of water in the hand of the Lord; He directs it wherever He wants.'

Just as the king can turn water in any direction he wishes, so too can the Holy One, blessed be He, turn the hearts of man in any direction He desires. And as we find that Solomon said, 'There was a small city with few men in it, and a great king came against it, and besieged it and built great bulwarks against it' (Ecclesiastes 9:14), so too does the Holy One, blessed be He, surround and punish the wicked for their evil deeds."

The small city is the body, the few men in it are the organs, the great king is the evil inclination (yetzer hara), and the siege works are the great temptations that the evil inclination uses to ensnare man. But there was found in it a poor (and wise) man (ibid.). This is the good inclination (yetzer tov), who with his wisdom saves the city. The good inclination guides man towards a good and righteous path of life, and man does not remember that poor man (the good inclination).

God said: "These wicked people not only did not follow their evil inclination, but they also perverted their good inclination and made it evil, as it is written: 'And every inclination of the thoughts of his heart was only evil continually' (Genesis 6:5)." This is the end of the Torah portion.

Chapter 2: Prophets. [1] Thus says the Lord God, "On that day, thoughts will arise in your heart, and you will devise an evil plan." (Ezekiel 38:10) The Holy One, blessed be He, said to Gog, "Do not say that which you are thinking in your heart, as if I do not know. Jeremiah said, 'The heart is deceitful above all things and desperately wicked; who can know it?' (Jeremiah 17:9) I said to him, 'I created 248 organs in man, and all of them act according to their nature as I created them, except for the heart.

The heart changes from moment to moment and twists itself. It is crooked and deceitful above all things.' The heart is crooked and deceitful above all things, and who can know it? I am the Lord who searches the heart (Jeremiah 17:10).

I created you, and I know what you are. Do not say that since I created you, I know your heart. Even before I created you, I knew what you would think." This is why David commanded Solomon his son, saying, "And you, Solomon my son, know the God of your father and serve Him with a perfect heart and with a willing mind" (1 Chronicles 28:9).

Why? Because the Lord searches all hearts and understands every intent of the thoughts (ibid). Rabbi Acha said, "What is the meaning of 'and understands every intent of the thoughts'? Even before a man forms his thoughts in his heart, the Holy One, blessed be He, knows what he is going to think."

This is what He said to Sennacherib, "Because you rage against Me, and your arrogance has come up to My ears, therefore I will put My hook in your nose and My bridle in your lips, and I will turn you back by the way which you came" (Isaiah 37:29). Even before I created you, I knew what you were going to do, as it is said, "And your going out and your coming in I know" (ibid. 37:28), "When you made yourself stand up from your throne and do repentance, as it says 'The matter reached the king of Nineveh, and he arose from his throne, and removed his robe, and covered himself with sackcloth, and sat in ashes.' (Jonah 3:6) But because you became angry with me, as it says 'Because you raged against me...' (Isaiah 37:29), Rabbi Hiyya bar Kahana asked, 'What caused you to become angry with me?'

God replied, 'Because I gave you peace and quiet. If you had been a launderer with a basket in your hand and a hoe on your shoulder and cleaning a pit, you would not have angered me.' Therefore it is said, 'Because you became angry, for what reason, and your arrogance has reached my ears.' (Isaiah 37:28) And what should I do? I will put my hook in your nose and my bit in your mouth (Isaiah 37:29), like how one leads a donkey.

I did the same with Gog, as it says 'I am against you, Gog... and I will turn you back and put hooks into your jaws...' (Ezekiel 38:3-4). God said to him, 'Do not say that I do not know what you were destined to do. Look, I said to you many generations before.'" "As it is said, thus says the Lord God: Are you the one of whom I spoke in former days by my servants the prophets of Israel, who in those days prophesied for years that I would bring you against them? (Ezekiel 38:17) Do not say 'years,' but rather 'generations.'

Many generations ago, I spoke to Eldad and Medad, who prophesied about you, as it is written, 'And there remained two men in the camp, the name of one was Eldad, and the name of the other was Medad: and the spirit rested upon them; and they were of them that were written, but went not out unto the tabernacle: and they prophesied in the camp' (Numbers 11:26). What does it mean that 'they prophesied, and did not continue'?

They prophesied and said that after Gog and Magog there would be no more exile or servitude. Many generations before you, they prophesied about you. And not only that, but Ezekiel also prophesied about what you are planning in your heart, as it is written, 'Thus says the Lord God: It shall also come to pass, that at the same time shall things come into thy mind, and thou shalt think an evil thought' (Ezekiel 38:10).

Therefore it is said, 'Scoffers set a snare for thyself' (Proverbs 9:12). I, the Lord, search the heart, I search it's thoughts (Jeremiah 17:10)." [2] Another interpretation: "Things will come to your heart." Everything is first considered in the heart. Esau did this, as it is said, "And Esau said in his heart" (Genesis 27:41).

Nebuchadnezzar did this, and you also said in your heart, "I will ascend to heaven; I will raise my throne above the stars of God" (Isaiah 14:13). Haman did this, as it is said, "Haman went out that day joyful and with a glad heart. But when Haman saw Mordecai in the king's gate, that he did not stand or tremble before him, he was filled with wrath against Mordecai" (Esther 5:9-13). The kingdom of Sodom did this, as it is said, "And now, O inhabitants of Jerusalem and men of Judah, judge, please, between Me and My vineyard.

What more could have been done to My vineyard that I have not done in it? Why then, when I expected it to bring forth good grapes, did it bring forth wild grapes?" (Isaiah 5:3-4). Likewise, Gog did this, as it is said, "Let things come to your heart and put evil schemes into your mind" (Ezekiel 38:10). Everything he thought in his heart, the Holy One, blessed be He, made public.

And what Esau thought, see later at the end of chapter 42 [of Genesis]. He went to Ishmael and said, "This is not the way of the world that I should kill my father Isaac. Rather, kill him and let me inherit the entire world." This is what he said with his mouth, but in his heart he was saying, "I will kill Jacob after Ishmael kills Isaac."

He came to Ishmael and killed him and said, "Why did you kill my father?" And I will inherit the entire world for myself." He thought this in his heart, and the Holy One, blessed be He, made it public, as it is said, "For I have laid bare Esau's rugged mountains and his dwelling place" (Jeremiah 49:10). The Lord said, "I know what you thought in your heart," as it is said, "Because you said, 'These two nations and these two lands shall be mine, and we will possess them,' whereas the Lord was there" (Ezekiel 35:10).

There I looked into your heart and saw what you thought. Likewise, Gog and Magog think in their hearts, as it is said, "On that day, things will come to your heart and you will plan an evil plan" (Ezekiel 38:10). And the Holy One, blessed be He, makes public what they are thinking, as it is said, "And you said, 'I will go up to the land of unwalled villages; I will go to those who are at rest, who dwell safely, all of them dwelling without walls and having neither bars nor gates'" (Ezekiel 38:11).

And what does he think? Rather, this is what Pharaoh, who came against the Israelites, says: "He [Moses] was a fool, he left his patron and came to them." And similarly, Amalek, Sisera, and anyone who stood against them [the Israelites], they left [it] to the Holy One, blessed be He, [to deal with them], [because] they were fools. But what can I do?

I will go first to the patrons of Israel, and if I kill the Messiah, he will raise up other Messiahs. But [the judgment] is upon the Lord, as it says, "Why do the nations rage and the peoples plot in vain?" (Psalms 2:1-2). Edom, Ishmael, Gebal, Ammon, and Assyria all conspired against the Almighty, as it is written, "They have taken crafty counsel against Your people, and consulted together against Your sheltered ones" (Psalms 83:3).

And what do they do? They stand on their feet and look up at the Almighty, saying, "Come, let us cut them off from being a nation, that the name of Israel may be remembered no more" (Psalms 83:5). What is the name of Israel? They say, "Let us wipe it out," as it is written, "Blessed is the Eternal, God of Israel" (Psalms 41:14).

And what does the Lord do to them from above? He stands on their feet and punishes them, as it is written: "And this shall be the plague...he shall stand upon his feet, and his eyes shall consume away in their holes, and his tongue shall consume away in his mouth." (Zechariah 14:12). Those feet that wanted to stand against Me, the plague consumes them while they stand on their feet. Those eyes that looked upwards, his eyes shall consume away in their holes.

And that tongue that spoke against Me, his tongue shall consume away in his mouth. The Lord said to them: "At first, there was no peace among you, 'There is no peace,' says the Lord, 'for the wicked'" (Isaiah 48:22). But now you have made peace with each other to come against Me. It is written, "For they have consulted together with one consent; against thee do they make a covenant: The tabernacles of Edom, and the Ishmaelites; of Moab, and the Hagarenes; Gebal, and Ammon, and Amalek; the Philistines with the inhabitants of Tyre; Assur also is joined with them: they have holpen the children of Lot.

Selah." (Psalm 83:6-9). All of you have made peace to come against Me, so I will also do the same. And you, son of man, shall say to the birds and to every beast of the field: "Assemble yourselves, and come; gather yourselves on every side to my sacrifice that I do sacrifice for you, even a great sacrifice upon the mountains of Israel, that ye may eat flesh, and drink blood." (Ezekiel 39:17). Just as you did not have peace with each other and made peace to come upon me, so too I call the birds and animals that did not have peace with each other and I make peace between them to come upon you.

And because you said, "And let not the name of Israel be remembered anymore," (Psalm 83:5) your life will end and they will bury you and take your name away from the world, as it is said, "all the people of the land shall bury them. The day I manifest My glory shall bring renown to them", and they shall make an end. (Ezekiel 39:13)

Chapter 3: Writings [1] For an educated conductor, a song of David, when Doeg the Edomite came and told Saul, saying, “David has come to the house of Ahimelech.” (Psalm 52:1-2) This is what the scripture said: "You will be sheltered from the scourging and burning tongue." (Job 5:21). The language of evil is harder to retract than a sword or a knife, for how can one who has a sword in his hand and wants to kill his fellow man and then regrets it, retract his hand and not kill him?

But one who seeks to kill his fellow man with an arrow cannot retract it once it has left his hand. And one who speaks evil about his fellow man, even if he wants to retract it, cannot do so. Why? Just as the arrow is likened to the language of evil, as it says, "Their tongue is a sharpened arrow, deceitful speech in their mouth, etc." (Jeremiah 9:7), so too, King Solomon says, "All of man’s earning is for the sake of his mouth, etc." (Ecclesiastes 6:7), even if he dies, there is no atonement for him.

Come and learn from Doeg, who even though he died, our sages said he has no share in the world to come, as it says, "But the soul that sins, it shall die" (Ezekiel 18:20). Therefore, Job said, "The language of concealment is in my mouth." Rabbi Yehoshua ben Levi said it refers to Jacob, and Rabbi Samuel bar Nachmani said it refers to David. "You will redeem my soul in peace from the battle that is upon me" (Psalm 55:19).

When he fled and came to Ahimelech and was hungry, and he ate the holy bread, as it says, "And the priest gave him the holy bread, etc." (1 Samuel 21:7). "and in war by the hand of the sword." (Job 5:20). When he went down to Goliath and killed him, as it says, "And David said to the Philistine, 'You come to me with a sword, etc.'" (1 Samuel 17:45). "In a smooth tongue you will hide, when Doeg came and spoke evil about him, as it is said about Doeg the Edomite, 'and he told'." (Psalm 52:2) "You shall laugh at destruction and famine" (Job 5:22). i will take care of Ahithophel, "And have no fear of wild beasts." (Job 5:22). Saul of Benjamin is compared to a predator, as it is said, 'Benjamin is a ravenous wolf' (Genesis 49:27)."

Chapter 5 of the Prophets. [1] "Ephraim is a dear son to me" (Jeremiah 31:20). It is written (Proverbs 4:3), "For I was a son to my father," and come and see that even though the children of Israel are a thousand thousand and myriad myriads, they are not important before the Omnipresent except like an only son. As it is written, "The Lord, your God, has multiplied you" (Deuteronomy 1:10). And when they were in Egypt, what is written?

"And the Children of Israel were fruitful and increased abundantly" (Exodus 1:7). "Fruitful," like Adam and Eve, and "increased," that they multiplied more than fish. "And multiplied" - more than the blessing of Noah and his sons. "And grew strong" - they grew strong from the strength of the Patriarchs.

"Exceedingly, exceedingly" - there was a woman who gave birth to sixty myriads at one time, like fish that give birth to sixty myriads, so too they. And Jacob blessed them, "And let them grow into a multitude" (Genesis 48:16), just as the fish were blessed, so too were they. And Ezekiel says, "As the produce of the field, so have you multiplied" (Ezekiel 16:7). All these were not important before Him except like one only, as it is written, "My firstborn son is Israel" (Exodus 4:22), and it is written, "Let My son go, that he may serve Me" (Exodus 4:23).

Therefore it says, "For I was a son to my father," just like a son of man when he is a small child, if he sins, his father does not remove him because he is small. But when he grows up and stands on his own feet, if he sins, his father removes him. Similarly, Israel, even when they sin unintentionally, it is counted to them as if they are like small children, as it is written, "When Israel was a youth, then I loved him" (Hosea 11:1).

"Ephraim is a dear son to me." (Jeremiah 31:20) [2] "And another explanation: Ephraim is a dear son to me. As it says (Hosea 11:3), "I taught Ephraim to walk." The Holy One, blessed be He, said, "I carried him and held him by his arms. When Jacob took him between his arms, as it is said (Genesis 48:13), "And Joseph took them both."

Now what is written afterwards (Genesis 48:8)? "And Israel saw Joseph's sons, and said, 'Who are these?'" What did Jacob see that he asked, "Who are these?" He already knew them, as it is said (Genesis 48:5), "And now your two sons."

Rather, our father Jacob foresaw that a descendant of Ephraim, namely Jeroboam son of Nebat the Ephraimite, would make two golden calves, as it is said (1 Kings 11:26), "And Jeroboam son of Nebat, an Ephraimite, took his stand." He would then say (1 Kings 12:28), "These are your gods, O Israel." Therefore, Jacob said, "Who are these?" And Joseph replied (Genesis 48:9), "These are my sons."

What did Joseph do? He removed his crown from his head and released his belt (or "girdle") before Jacob, as it is said (Genesis 48:12), "And Joseph took them both." He said to him, "Do you see what sins they will commit?" Jacob answered, "I do not."

Once he heard this, Joseph said to him (Genesis 48:9), "Bring them to me and I will bless them." Immediately Joseph took them both (Genesis 48:13), and Israel stretched out his right hand. When Joseph saw this, he was displeased, as it is said (Genesis 48:17), "And Joseph saw that his father was placing his right hand." He said to him, "Do you think that I have no strength left in my old age?

By your life, I still have as much strength as they do." But his father refused (Genesis 48:19)." "And from Menasheh fell [to] David, etc. (I Chronicles 12:20). However, his brother etc. (Genesis 48:19), this is Yehoshua who stands from Ephraim, as it says, "from the tribe of Ephraim, Hoshea, son of Nun" (Numbers 13:8), who erected the wall, and all the nations of the world look and see.

Therefore, "and his seed shall become a multitude of nations" (Genesis 48:19). The Holy One Blessed be He said, "I have seen how good Ephraim is; take them on my arms" (Hosea 11:3). When The Holy One Blessed be He said said, "Bring them to me" (Genesis 48:9), I was there and revealed a mystery to Jacob about Ephraim and Jeroboam, although they did not know that I had healed them (Hosea 11:3). Ephraim, the beloved son, is dear to me. [3] And another explanation: The son Ephraim is dear to me [said God].

All of Israel is called by the name of Ephraim, as it is said, "For I have become a father to Israel, and Ephraim is my firstborn" (Jeremiah 31:9). And so in many places, the Holy One, blessed be He, says, "Ephraim is dear to me; they are held in high esteem before me." Our Rabbis said that even if Pharaoh had demanded a hundred talents of silver for every Jewish soul, the Holy One, blessed be He, would have given it to him, and if He had not, He would have taken vengeance on their behalf, as it is said, "Lest you try to purchase [protection from the nations]" (Deuteronomy 7:2).

And when they made the Golden Calf, the Holy One, blessed be He, wanted to do to them what He had done to the generation of the Flood, as it is said, "Let me alone [so that I may destroy them and blot out their name from under heaven]" (Exodus 32:10). And in the generation of the Flood, it is written, "I will blot out man [whom I have created] from the face of the earth" (Genesis 6:7). And He was speaking to Moses about how to destroy them, but once Moses said to Him, "Remember Abraham" (Exodus 32:13), the Holy One, blessed be He, remembered and said, "If so, then I will return."

Immediately, "the Lord relented [from the evil that He had planned to do to His people]" (Exodus 32:14), and the ministers of the nations came close to Him and said, "If you disappoint [us], You have said that You would blot out their name from under heaven like the generation of the Flood who corrupted their ways," as it is said, "And God saw the earth, and behold, it was corrupt" (Genesis 6:12).

And [the ministers of the nations said], "They did the same thing; You told Moses to go down, for Your people have become corrupt" (Exodus 32:7), yet You do not do what You say. He [God] said to them, "No." And Moses said, "The Lord also listened to me at that time" (Deuteronomy 9:19), even though I said that I would return to You, from whom do I have anything to fear and who will absolve [me]? As it is said, "I will not execute the fierceness of My anger" (Hosea 11:9).

And why is Ephraim called "my son, my firstborn" (Jeremiah 31:9)? Because I said to Moses, "Let Me alone," but I remembered him and remembered his ancestors and forgave [Israel] for their sake. Therefore, Habakkuk said, "I have heard Your report and am awed, O Lord" (Habakkuk 3:2).

Chapter 7: Torah. [1] "Go out from the ark" (Genesis 8:16). In the scriptures it is said: I do obey the king’s orders—[and don’t rush into uttering an oath by God.]" (Ecclesiastes 8:2) - the Holy Spirit said to Israel: "I adjure you that if the kingdom decrees something upon you, do not rebel against it in anything it decrees upon you. But if it decrees to abolish the Torah, the commandments, and the Sabbath, do not listen to them."

As it says: "I am the king's servant, keep [his word] for every matter" (Ecclesiastes 8:2). However, regarding the oath of God, "Do not hurry to leave his presence" (Ecclesiastes 8:3). Just as Hananiah, Mishael, and Azariah did when Nebuchadnezzar set up the statue, they were told, "What do you say that you are casting us into the fiery furnace, and the Lord will not save us? Whether He saves us or not, we will not bow down to the image," as it says, "But if not, let it be known to you" (Daniel 3:18).

He said to them, "You are rebels." They replied, "The truth is clear," as it says, "There is a way that is straight before a person" (Daniel 3:14). They said to him, "We do not care about Nebuchadnezzar," as it says, "We will not be concerned with your words" (Daniel 3:16)." They said to him, "Whatever you decree upon us, we will do, and we will listen to you, and we will not rebel against you, except for Yom Kippur of our God. [Say to him] I do!

“Obey the king’s orders, leave his presence, do not tarry in a dangerous situation, for he can do anything he pleases;" (Ecclesiastes 8:2-3). When Nebuchadnezzar heard this, he became angry, as it says: "Then Nebuchadnezzar was full of fury" (Daniel 3:19), and he threw them bound into the furnace, as it says: "And they cast them into the midst of the burning fiery furnace" (Daniel 3:23). When they descended, they lifted their eyes and said before the Lord: "Master of the Universe, it is revealed and known before You that we did not trust in anything except Your great Name, as it says: "Not to us, O Lord, not to us, but to Your name give glory" (Psalm 115:1).

At that point, all the languages gathered, as it says: "Then the satraps, the prefects, and the governors, the counselors, the treasurers, the justices, the magistrates, and all the officials of the provinces gathered for the dedication of the image that King Nebuchadnezzar had set up" (Daniel 3:3). Immediately, the angels requested to descend and release them, but the Holy One, blessed be He, said to them, "Do these angels descend on account of any one of you?

Rather, they descend on account of My name. I will descend and save them, as it is said, 'He executes justice for the oppressed...the Lord frees the bound.' (Psalm 146:7) Just as Moses freed the Israelites from the furnace, and the Holy One, blessed be He, removed the furnace and raised it up and leveled it with the ground, which had been low and deep. Once the angel descended and said to them, 'Go out from here,' then the Holy One, blessed be He, released them and performed miracles for them.

He leveled the furnace with the ground, and they went out. They said to him, 'We will not go out without the permission of Nebuchadnezzar, lest people say that we fled from the furnace. "I do Obey the king’s orders" (Ecclesiastes 8:2) We were thrown in here by his permission, and we will go out by his permission." Once Nebuchadnezzar came and saw them, he was amazed and began to shout, 'Come out!'

As it is said, 'The king cried out to bring in the astrologers...' (Daniel 2:2) Once the furnace had become level with the ground, they went out. They said to the angel, 'Now we will go out,' as it is said, 'Then they went out...' (Daniel 3:26) From whom did they learn this? From Noah. When he entered the ark, he did so with the permission of the Holy One, blessed be He, as it is said, 'And the Lord said to Noah, "Enter the ark, you and all your household."' (Genesis 7:1) Once the earth dried up and the ark rested, as it is said, 'And the ark rested...' (Genesis 8:4) His children said to him, 'Let us go out from here.'

He said to them, 'God forbid! We entered with the permission of the Holy One, blessed be He, and we will go out with His permission.' Once the Holy One, blessed be He, heard this, He immediately spoke to Noah, saying, 'Go out of the ark.' (Genesis 8:16) Therefore, it is said, 'I do Obey the king’s orders' (Ecclesiastes 8:2) [2] According to another opinion, Noah left the ark. The scriptures say: "The righteous will come out of trouble, but the wicked will be trapped by their words." (Proverbs 12:13) "By transgression of the lips, evil is ensnared, but the righteous escape from trouble."

"This refers to the generation of the Flood who sinned only with their mouths, as it is said, 'And they said to God, 'Turn away from us, for what can the Almighty do to us?' (Job 21:14) 'What good is it to pray to Him, and what profit will we have if we beseech Him?' (Job 21:15) 'What was their [punishment]? Evil ensnared them and He erased the whole universe.' (Genesis 7:23) 'But the righteous will come out of trouble.'

This refers to Noah, as it is said, 'Noah was a righteous man; he was blameless in his age.' (Genesis 6:9) 'He emerged from the ark.'" [3] According to another opinion, Noah left the ark. David said, "He brought me out of the prison to give thanks to Your name, etc." (Psalms 142:8). When Noah was inside the ark, he prayed. As it is said, "For this let everyone who is godly pray to You" (Psalms 32:6).

God said to him, "It is a decree of providence that you should complete twelve months, and if you do not complete them, you will not leave, as it is stated, 'Thus says the Lord: In an acceptable time I have answered you...To bind the captives and so on. Go forth, etc.'" (Isaiah 49:8-9). They were forbidden from marital relations, for when the world is in distress, a person must restrain himself from procreation.

Thus Joseph also acted when he saw that the two famines were about to come. As it is said, "And to Joseph were born two sons before the year of famine came" (Genesis 41:50). Similarly, Noah, his sons, the animals, and the beasts did not need to procreate. As God said to him when he entered [the ark], "You and all your household enter the ark" (Genesis 7:1), and it is written, "Noah and his sons, his wife and his sons' wives with him" (Genesis 7:7), the males separate and the females separate.

This can be compared to a king who went out to battle the barbarians and decreed that the baths should not be opened, and the mint should not be struck, until I return from battle. When he returned from the battle in peace, he decreed that the baths should be opened and the mint should be struck. All that I destroy, I build. Similarly, when the flood came, there was no need to procreate, as it is stated, "Go forth from the ark, etc." (Isaiah 49:9).

Therefore, when the earth was dry, [God] said, "Go out of the ark." This is why it is said, "He brought me out of the prison" (Psalms 142:8). End of the section.

Chapter 8: Prophets. [1] "The Lord's wrath I will bear, for I have sinned against him" (Micah 7:9).Just as when a lion roars, the animals tremble, so too does the Holy One, blessed be He, roar, as it is said, "The lion has roared, who will not fear? The Lord GOD has spoken, who can but prophesy?" (Amos 3:8). Come and see: how stubborn is this nation! When the Holy One, blessed be He, said to Moses, "I will send an angel before you... and drive out [the Canaanites]" (Exodus 33:2), Moses said before Him, "Master of the Universe!

You send an angel to all these nations, but not to us?" (Exodus 33:15). The Holy One, blessed be He, said to him, "I swear by your life, if I sent an angel, when would I destroy them?" as it is said, "At what time do I send [an angel], and when do I destroy them?" (Exodus 23:27). It is said elsewhere, "roars like a lion" (Hosea 11:10), referring to the Holy One, blessed be He. However, regarding Israel, it is said, "and His will is like dew upon the grass" (Proverbs 19:12).

Just as dew brings life to the world, so too does the Holy One, blessed be He, come like dew to Israel, as it is said, "I will be like the dew to Israel" (Hosea 14:6). Even when He is angry with them, He is still upon them like dew, as it is said, "and His will is like dew upon the grass." Israel said to Him, "For this reason we can stand, because You make Yourself like dew to us," as it is said, "And the remnant of Jacob shall be in the midst of many peoples like dew from the LORD" (Micah 5:6). [2] Another thing about: "I will express the anger of the Lord."

As it is written, "for I was ashamed to ask the king for soldiers and horsemen" (Ezra 8:22). The nations of the world said to Israel, "You say, 'I will be angry with the Lord,' but it is written, 'Who can withstand his indignation? Who can endure his fierce anger? His wrath is poured out like fire; the rocks are shattered before him'" (Nahum 1:6).

Who can withstand His anger? No one can withstand His messengers, but you can withstand His anger. The sea was His messenger, yet generations of people stood against it, as it is written, "You who made the sea and its waves roar" (Amos 5:8). The flood was His messenger, but it did not prevail against the generation of the flood, as it is written, "He wiped out all living things" (Genesis 7:23).

Fire and brimstone were His messengers, but they did not prevail against the people of Sodom, as it is written, "The Lord caused sulfur and fire to rain down" (Genesis 19:24). The locust was His messenger, but Pharaoh could not withstand it, as it is written, "The locusts came up" (Exodus 10:14). The stars were His messengers, but Sisera could not withstand them, as it is written, "The stars fought from heaven" (Judges 5:20).

The angel was His messenger, but Sennacherib could not withstand him, as it is written, "And the angel of the Lord went out" (2 Kings 19:35).If no one can withstand His messengers and yet you can withstand His anger, why do you say, "I will carry the Lord's anger"? The Israelites said to themselves, "Why can't we withstand His anger when our messengers have prevailed against His?" But the answer is, the sea was the Lord's messenger, and yet it split for Moses and the Israelites to cross on dry land, as it is written, "The Israelites went on dry ground" (Exodus 14:29).And so the sea saw and fled (Psalms 114:3), the Jordan did not dry up for Joshua, as it is written "When all the nation had finished crossing the Jordan, the Lord said to Joshua, 'Choose twelve men from among the people, one from each tribe, and tell them to take up twelve stones from the middle of the Jordan, from right where the priests are standing, and carry them over with you and put them down at the place where you stay tonight'" (Joshua 4:1-3).

The angel sent to Jacob could not defeat him, as it is said "He struggled with the angel and overcame him" (Hosea 12:4). The sun and moon did not stand still for Joshua, as it is written "So the sun stood still, and the moon stopped, till the nation avenged itself on its enemies, as it is written in the Book of Jashar. The sun stopped in the middle of the sky and delayed going down about a full day" (Joshua 10:13).

The angel sent to Aaron did not stop him, as it is said "He stood between the living and the dead" (Numbers 17:13), just as our messengers have triumphed over his messenger. Similarly, Phinehas subdued his anger, as it is said "Phinehas son of Eleazar, the son of Aaron, the priest, has turned my anger away" (Numbers 25:11). Therefore, it is said "I will carry the Lord's wrath" (Psalms 77:10). And why can we withstand his anger?

Because it comes upon us with mercy, as it is said "I will carry the Lord's wrath" and it is written "The Lord, the compassionate and gracious God" (Exodus 34:6). The sea did not stand up to His rebuke, as it is said "He rebukes the sea and dries it up" (Nahum 1:4), and likewise in the days of Jonah, the sea was angry but stood still, as it is said "The sea was calmed and quiet" (Jonah 1:15). But as for me, because he comes upon me with mercy, I can accept His anger, and therefore it is said "I will carry the Lord's wrath". [3] Another thing about: This is like a strong man who hits another person with a slap (like a strike that gives him 400 gold coins and he hits him with his hand on the cheek) and immediately kills him with a powerful blow (a deadly punch or strike).

He goes back to his house and hits his wife with one slap from his hand, but she stands strong. They said to her, "The strength of your endurance is harder than that of all the athletes (soldiers) and all the mighty men who die from one powerful blow and one slap. How much more did you suffer from him, and yet you can stand?" She answered them, "The same one who strikes them with all his might also strikes me, but when he strikes me according to my strength, I can stand."

This is what the Lord said, "For I, the Lord, do not change, and so you, O descendants of Jacob, are not destroyed" (Malachi 3:6). "I did not strike a nation twice, like the generation of man," as it is written, "He who calls to the sea and it roars, the Lord of Hosts is His name" (Amos 5:8), referring to the generation of the Flood, which destroyed the entire world (as it is written in Genesis 7:23).

"Like the generation of the dispersion, whom the Lord scattered" (Genesis 11:8). "The Sodomites, of whom it is written, 'He stretched out His hand against their land'" (Job 28:9). "The Egyptians, of whom it is written, 'The waters returned and covered them'" (Exodus 14:28). "So shall all Your enemies perish, O Lord" (Judges 5:31).

"They shall be turned back and utterly put to shame" (Psalm 6:11). "From the noise of the tumult, peoples shall flee" (Isaiah 33:3), but "you sons of Jacob are not consumed" (Malachi 3:6), as it is written, "Only against me have they sinned" (Lamentations 1:8). The Lord says: "The strength of Israel is severe, with half their strength gone you are not consumed" (Amos 3:2). As it is written, "I will heap disasters on them" (Deuteronomy 32:23) "[Half their strength] I will consume," but "you are not consumed."

Therefore, the Lord says, "I will raise my anger." [4] Another thing about: "I will express the anger of the Lord." Rabbi Shmuel bar Nachmani said in the name of Rabbi Yonatan, the man from Jerusalem, that Israel said to God: "With what do we console ourselves, and why are we able to withstand His anger?" They said, "Because He strikes us and immediately heals us, creating us anew." As Isaiah said: "Who has given Jacob up for plunder and Israel to the robbers?

Was it not the Lord, he against whom we have sinned? For they would not follow his ways, they did not obey his law. So he poured out on them his burning anger, the violence of war. It enveloped them in flames, yet they did not understand; it consumed them, but they did not take it to heart." (Isaiah 42:24-25) This means that they were destroyed and plundered, but immediately God created them anew, as it says: "And now this is what the Lord says— he who created you, Jacob, he who formed you, Israel." (Isaiah 43:1) Therefore, Israel said in this matter, "We see and console ourselves that God creates us anew immediately," as Jeremiah said: "But this I call to mind, and therefore I have hope: Because of the Lord’s great love we are not consumed, for his compassion never fail.

They are new every morning; great is your faithfulness." (Lamentations 3:21-23) And why are they new every morning? Because God renews them immediately, as it says: "And now this is what the Lord says— he who created you, Jacob, he who formed you, Israel." (Isaiah 43:1)

Chapter 9: Writings [1] A prayer of David. Hear, O Lord, the right; etc. Let my sentence come forth from thy presence, etc. (Psalm 17:1-2) As it is said in Scriptures: "And turn towards the prayer of your servant and his supplication, Lord my God..." (1 Kings 8:28) This is what King Solomon said before God: "Master of the Universe, let everything else be set aside and focus on my prayer and supplication.

I pray to You, God, even though I am only human, that my prayer may be heard and answered." It says "And turn towards the prayer of your servant," meaning that God should turn His attention towards Solomon's prayer, and "turn towards" implies a great deal of attention, as it says "And I will turn towards you [and make you fruitful and multiply you]" (Leviticus 26:9). "And turn towards the prayer of your servant," why?

"To hear the song and prayer" (1 Kings 8:28). [2] Another interpretation: Prayer of David - "Hear O Lord." "If not, do justice with me; let my plea come before you, according to your righteousness. Please don't hand me over to the angel or to the scorching heat. They are all cruel.

But you, do justice with me, and let your judgments come forth. As it is said, 'All of David's prayers are ended' (Psalm 72:20). Rabbi Acha said: All the prayers were ended before David ben Jesse." [3] Another interpretation: Prayer of David - "Hear O Lord, righteousness." For the sake of Asa son of his grandson, when the Kushites come, as it is said "And Asa called to the LORD his God and said, [etc.]" (2 Chronicles 14:11).

At that moment, the LORD heard his righteousness and listened to my song when Jehoshaphat stood up, as it is said "And when they began to sing and praise, the LORD set ambushes [etc.]" (2 Chronicles 20:22). Hear my prayer, when Hezekiah stands up and prays before You, as it is said "And Hezekiah turned his face [and prayed to the LORD]" (Isaiah 38:2). Without deceitful lips. When Manasseh stands up and repents, and even if he repents with deceit, they accepted him, because the Holy One, blessed be He, does not seek to remove a creature from the world in vain, but sits and waits for him to repent, even if he has only one commandment, he puts it under his head, as it is said "Let the wicked forsake his way, and the man of iniquity his thoughts; and let him return to the LORD, [etc.]" (Isaiah 55:7).

Chapter 10: Torah [1] "And the sons of Noah who went forth from the ark" (Genesis 9:18). This is as it is written, "A little that the righteous have is better" (Psalms 37:16). The children of Israel are better than the righteous of the world, as it is written, "Not because you are the most numerous of peoples" (Deuteronomy 7:7), and "from the multitude of the wicked" (Psalms 64:4), Of the seventy nations numbered they were called a multitude, as it is said, O multitude, many nations, etc. (Isaiah 17:12).

Alternatively, "A little that the righteous have is better." Noah and his three sons were better than all those multitudes who were in the generation of the flood, among the many wicked people, for there were many multitudes in the generation of the flood, where each man and woman gave birth to four or five children in one acre of land each year, and they gave birth twice a year like sheep, and they would go out among their fathers, as it is said, "They send forth their little ones like a flock" (Job 21:11).

See how many multitudes there were, and because of this they angered the Holy One, blessed be He. But what is written of Noah? "And Noah was five hundred years old" (Genesis 5:32). It is not written about him like it is written about all the others, "And he begot sons and daughters," but rather: "these are the records of Noah, three.

These are Noah's sons, good were Noah's three sons from all those people, a little good for the righteous, these are the histories of Noah's sons. [2] Different interpretation: "And the sons of Noah" (Genesis 6:10). The righteous walk in their perfection, "fortunate are his children after him" (Proverbs 20:7). Fortunate are the children of Israel, for the merit of their fathers stands for them. By virtue of Abraham, Isaac, and Jacob, the Holy One, blessed be He, saved them when they were in Egypt.

As it is written, "God heard their groaning" (Exodus 2:24), and when they left Egypt, they left by virtue of their fathers, as it is written, "For He remembered His holy word with Abraham His servant" (Psalm 105:42). When they made the Golden Calf, it is written, "Remember Abraham, Isaac, and Israel, Your servants" (Exodus 32:13). In the days of Elijah, it is written, "The God of Abraham, Isaac, and Israel" (1 Kings 18:36).

Thus, in every generation, the merit of the fathers stands for them. The merit of the fathers stood for them until Hazael, the king of Aram, as it is written, "And Hazael king of Aram oppressed them. But the Lord was gracious to them and had compassion on them and turned to them because of His covenant with Abraham, Isaac, and Jacob, and would not destroy them or cast them from His presence until now" (2 Kings 13:22-23).

The Holy One, blessed be He, said to them, "Until now, you had the merit of your fathers. From now on, each one will be dependent on his own actions." Therefore, it is said, "The righteous walks in his integrity" (Proverbs 20:7). By the merit of Noah, his sons merited to live with him through the Flood, and they merited to come out of the ark, as it is written, "And the sons of Noah" (Genesis 6:10).

The Holy One, blessed be He, said, "From now on, I will not do as I did with Noah. The fathers do not save their children." As it is written, "Noah, Daniel, and Job were in it [the land] and they, by their righteousness, would save only themselves" (Ezekiel 14:14), and from where is it derived that even in sins, it is said, "The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son; the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him" (Ezekiel 18:20). [3] Different interpretation: "And the sons of Noah."

As it says, "For evildoers shall be cut off, but those who wait for the Lord shall inherit the land, etc." (Psalm 37:9) "For evildoers shall be cut off," these are the people of the generation of the Flood, "but those who wait for the Lord shall inherit the land," this refers to Noah and his sons who were saved from the Flood, and came out of the ark. They looked before them and behind them to see if they could find any human beings, but they did not find any, as it is said, "Yet a little while and the wicked will be no more; though you look diligently for their place, they will not be there." (Psalm 37:10) "But the meek shall inherit the earth..." (Psalm 37:11) this refers to Noah and his sons, as it says, "These three were the sons of Noah, and from these the whole earth was populated." (Genesis 9:19) "...And delight yourself in abundance of peace," (Psalm 37:11) And how great was their peace, that they were with lions, bears, leopards, wolves, serpents, scorpions, and all kinds of creatures in the ark, and they did not harm one another. There is no greater peace than this, therefore it is said, "And delight yourself in abundance of peace." (Psalm 37:11)

Chapter 11: Prophets [1] "The Lord's wrath I will bear [for I have sinned against Him]" (Micah 7:9). As it says, "I acknowledged my sin to You, and so on" (Psalm 32:5), the assembly of Israel said before the Holy One, blessed be He: "Master of the Universe, at first I said, 'I have not sinned,' and You brought suffering upon me, as it says, 'Now I will bring charges against you [because you say, "I have not sinned"]." (Jeremiah 2:35).

But now I say, 'I have sinned, have mercy on me,' as it is written, 'The Lord's wrath I will bear, for I have sinned against Him,' and so on" (Micah 7:9). And when I went into exile, they said to me, "Who gave Jacob to the despoilment [and Israel to the plunderers]?" (Isaiah 42:24), "I said, isn't it God, we have sinned against Him" and so on (Isaiah 42:24). Even now I say, "For I have sinned against Him," and so on (Micah 7:9), for confession is pleasing to me, as it says, "He who conceals his sins will not succeed, but he who confesses and abandons them will find mercy" (Proverbs 28:13).

When David committed that act and Nathan the prophet came and rebuked him, and David said to him, "I have sinned greatly in, what I have done" (2 Samuel 12:13), what did Nathan say to him? "The Lord has taken away your sin, you shall not die" (2 Samuel 12:13). And what did [Bathsheba] ask for? She said to him, "Just as you have brought Noah out of the darkness into the light, do the same for me, [bring me out into the light and I will see His righteousness]" (Micah 7:9).

He said to her, "And so I will do." And once he heard this, he began to say, "Do not rejoice over me, my enemy," and so on (Micah 7:8). [2] Different interpretation: "God's anger I will raise." There are those who were struck and kicked, and there are those who were struck and asked their father why this belt is hanging on them. And there are those who said to their father, "Why is this belt hanging on me?"

There are those who were struck and kicked, and this is Job, for when Satan struck him, he began to cry out, "Remove your rod from me, and let not dread of you terrify me." (Job 9:34). And I speak and am not afraid, as it says (I will speak) [I will speak up] and not be afraid, etc. (Job 9:35). A parable about Isratyotus (Suldaat in Greek) who became a thief. "The Holy One, Blessed be He, said: I have examined this and that, and all of the diseases come from Egypt.

Similarly, Job's friends said to him: You have lost your hope (lepīs in Greek), which means expectation and hope", You said (I will speak) and we did not fear; they said, "Is it possible that you are speaking and not afraid?" The first human being, formed in the image and likeness of the Almighty, was unable to withstand hearing His voice, as it is said, "And they heard the voice of the Lord God" (Genesis 3:8).But when my wife wants to say to me, "So bless/curse God and die," (Job 2:9) I said to her, "Speak like one of the foolish women," etc. (Job 2:10).

Therefore, (I will speak) [I will speak up] and not be afraid, for I am not like myself, I am not like the man who said",(Job 9:35) "The woman You gave me," etc. (Genesis 3:12). They said to him, "But Abraham heard Your words and could not stand," as it says, "And he fell on his face," etc. (Genesis 17:3), and so did Balaam fall and his eyes were open (Numbers 24:4). Even we hear His words and fall and you speak against Him and are not afraid, we are not like you," he said to them, "My heart is like yours, and I do not fall from you," etc. (Job 12:3).

This is a story about King Hezekiah who became sick and turned his face towards the wall, as it says "And Hezekiah turned his face towards the wall" (Isaiah 38:2). It is said "remember now" (Isaiah 38:3), and what does "remember now" mean? When Israel sinned, God sent burning serpents upon them, and when they cried out to Moses, God told him to make a bronze serpent (Numbers 21:8-9). Whoever looked upon it would be healed.

Hezekiah saw that Israel was committing sins and said, "Now anyone who needs to be healed will go to this and leave God." So, he destroyed the bronze serpent (2 Kings 18:4). The people asked him, "What are you doing? What Moses established, you are abolishing?"

He replied, "Whoever needs to be healed should look up to God and be healed," as it says, "Look to Him and be radiant, so that your faces may never be ashamed" (Psalm 34:6). Likewise, it says, "There was no one like him among all the kings of Judah, either before him or after him" (2 Kings 18:5), "This is the one who cried out and asked his father. And who is the one who said to his father, 'Why is this strap hanging from me?'

These are the Israelites, who said to God, 'You have dealt harshly with Your people' (Micah 7:14) and also said, 'I will raise up the Lord's anger...I will see His righteousness' (Micah 7:9)."

Chapter 12: Writings [1] A Psalm of David. "The Lord is my light and my salvation; whom shall I fear?" (Psalm 27:1) The Sages explained that "close are my righteous ones" (Isaiah 50:8) means that if the nations of the world seek to harm Israel, God will come to their aid and the nations will be unable to prevail, just as no one can stand before a judge who is a close relative of his. We are God's relatives, and therefore the nations can harm us only if God permits it.

As it is written, "close are my righteous ones" and so forth. Moreover, when a judge calls someone his relative and says that he is close to him, it is the highest praise that person can receive. Therefore, Israel says that they are God's relatives even though they were called "close are my righteous ones" first, because God called us His relatives at the beginning. As it is written, "He has raised up a horn for His people, praise for all His saints, for the children of Israel, a people close to Him" (Psalm 148:14).

Therefore, we say "The Lord is my light and my salvation; whom shall I fear?" because I do not fear any creature when God is with me, and His name is associated with war, as it is written, "The Lord is a man of war" (Exodus 15:3), and in His name Israel prevails. The nations also fear God when we engage in Torah study, as it is written, "All the peoples of the earth will see that the name of the Lord is called upon you, and they will fear you" (Deuteronomy 28:10).

David also said to Goliath, "You come to me with a sword and with a spear, but I come to you in the name of the Lord of hosts" (1 Samuel 17:45), and Israel prevailed through God's name. Similarly, Asa called upon the Lord his God and said, "Lord, there is none besides You to help in the battle between the mighty and those who have no strength; so help us, O Lord our God, for we trust in You, and in Your name have come against this multitude" (2 Chronicles 14:11). Therefore, it is said, "All the peoples of the earth will see and so forth." (Deuteronomy 28:10)

Chapter 13: Torah [1] After these things, the word of the Lord came to Abram in a vision, saying (Genesis 15:1). "He stores up sound wisdom for the upright" (Proverbs 2:7). Before the world was created, the Torah was hidden by God until Abraham would come and take it, as it is said: "Because that Abraham obeyed My voice, and kept My charge, My commandments, My statutes, and My laws" (Genesis 26:5).

This teaches that Abraham our father fulfilled all the commandments and all the laws, as it is said: "And My laws" (Genesis 26:5). Rabbi Yonatan said in the name of Rabbi Shimon ben Yochai that even the laws of cooking were upheld by Abraham, as it is said: "Because that Abraham obeyed My voice, and kept My charge, My commandments, My statutes, and My laws" (Genesis 26:5). Therefore, Solomon said, "He stores up sound wisdom for the upright."

Another interpretation: The Holy One, blessed be He said to Abraham, "You are engaged in the study of the Torah, I assure you that I will be your shield. Just as a person holds a shield and even if arrows or stones are thrown at it, the shield receives them, so I will be a shield for you and not only for you, but also for your children if they engage in the study of the Torah. Just as you engage in the study of the Torah, I will be a shield for them, as it is written, 'The word of the Lord is a tested shield to all who take refuge in him' (2 Samuel 22:31).

Therefore, it is said, 'He stores up sound wisdom for the upright; he is a shield to those who walk in integrity' (Proverbs 2:7)." [2] Another interpretation: After these events, it is written: "The wicked man earns deceitful wages, But he who sows righteousness gets a true reward" (Proverbs 11:18). Abraham was one who sowed righteousness, feeding both the passing traveler and the returning one, as it is written, "And he planted an Eschol tree" (Genesis 21:33)..

The Holy One, blessed be He, said to him, "Your reward is very great, do not fear, Abraham" (Genesis 15:1). The wicked perform deeds of falsehood (Proverbs 11:18). This refers to Nimrod the wicked, who made idols and deceived the creatures, which is likened to falsehood, as it is said, "For they have poured out falsehood and there is no spirit in them" (Jeremiah 10:14). Therefore, it is said, "the wicked perform deeds of falsehood," but Abraham sows righteousness as the reward of truth (Proverbs 11:18). [3] Alternative interpretation: "After these events, what is written above the matter?

'And Abraham heard that his brother was taken captive'." (Genesis 14:14). And although his brother was Lot, after all the strife that they had, as it says "And there was strife between the herdsmen of Abram's cattle and the herdsmen of Lot's cattle" (Genesis 13:7), Abram still referred to Lot as his brother, as it says "For we are brothers" (Genesis 13:8). "And he armed his trained servants" (Genesis 14:14).

From here we learn that Abram took silver, gold, and jewelry and adorned them, and said to them, "We are going to war to save Lot. Do not focus on wealth. If you are going for the sake of silver and gold, there is plenty before you." As it says, "And he armed his trained servants."

And "armed" can only mean adorned with silver and gold, as it says "Her wings are covered with silver, and her pinions with yellow gold" (Psalms 68:14). Alternatively, "armed" means empty-handed, as it is written in the Torah, "Who is the man that is fearful and soft-heated?" (Deuteronomy 20:8), Abraham acted similarly. He said to his troops, "You are going out to war, but anyone who has sins in his hand and is afraid of his deeds should not go out with us."

When all those men heard this, anyone who knew in his heart that he had sinned did not go out with Abraham, and they all turned back except for Eliezer who was righteous. Then, God said to Abraham, "He will go with you, and I will give him the strength of 318 men, so it will be as if all of them went out with you." Similarly, Eliezer's strength was equivalent to 318 men. And Abraham pursued [the kings] as far as Dan (Genesis 14:14).

Why did he pursue them all the way to Dan? Our sages said that there are two things that are punished, those who plant a tree in the Sabbatical year and those who sell the produce of the Sabbatical year. Similarly, Abraham punished them before and after the prohibition [against such actions] came into effect. And how did he do so before [the prohibition was enacted]?

Until now, when Jeroboam, the son of Nebat, would establish an idol in Dan, as it is said, "And he put one in Beth-El and the other he placed in Dan" (1 Kings 12:29). Abraham had already arrived at that place and did not pursue them any further, as it is written, "And he pursued them as far as Dan, and he recovered all the goods" (Genesis 14:15).. What did he see in pursuing them to Dan? Our sages said two things strike those who are before and after, as in the case of the "sabbatical year" where one who plants before it and after it is liable.

Similarly, Abraham pursued them before and after, but how did he pursue them until now when Jeroboam son of Nebat set up a sanctuary in Dan, as it says, "And he placed the one in Bethel [and the other he put in Dan]" (1 Kings 12:29)? Abraham had already reached that place and did not pursue them anymore, as it says, "And he pursued them to Dan and he divided himself against them by night" (Genesis 14:15).

The Holy One, blessed be He, did this for Abraham, as it says, "And it came to pass that at midnight the Lord smote" (Exodus 12:29), "And he brought back all the goods" (Genesis 14:16), "Then the king of Sodom went out to meet him" (Genesis 14:17). When the king of Sodom saw Abraham coming to pursue him, he was playing with him, as it says, "All those who see me will mock me" (Psalms 22:8). This was the king who went out to pursue sixteen kings and their armies.

When he returned safely, he said, "Let them pass in peace" (Isaiah 43:3). "Then the king of Sodom went out to meet him" (Genesis 14:17), and said to him, "Give me the persons" (Genesis 14:21). Abraham immediately swore to him, as it says, "I have lifted my hand" (Genesis 14:22), and lifting one's hand is an oath, as it says, "He raised his right hand and his left hand to heaven [and swore by the living God]" (Daniel 12:7).

"If from a thread" (Genesis 14:23), why did the Holy One, blessed be He, promise to tithe me, as it says, "And I will bless those who bless you" (Genesis 12:3)? "And I will curse him who curses you" (Genesis 12:3). I am poorer than you. You should say, "I enriched you."

"If from a thread" (Genesis 14:23). The Holy One, blessed be He, said to him, "You said, 'If from a thread.' I will give your children a thread of righteousness that will encompass them, just as the sages have explained." "I give your children the commandment of tzitzit which is made of thread, as it says 'they shall make for themselves fringes' (Numbers 15:38).

You said until shoelace, I give your children the commandment of shoe removal, as it says 'he shall remove his shoe' (Deuteronomy 25:9). Additionally, I give your children the merit of the Passover commandment, as it says 'you shall eat it with your loins girded, your sandals on your feet' (Exodus 12:11). If you said from thread, I praise your children with the thread, as it says 'your hair is like a flock of goats' (Song of Songs 4:2).

Moreover, in the merit of this, I punish their enemies, as it says 'over Edom I cast my shoe' (Psalms 60:9). If you said until shoelace, I praise your children with their footwear, as it says 'how beautiful are your steps in sandals' (Song of Songs 7:1). You have rejected the reward of flesh and blood, see the reward that is prepared for you, as it says 'your reward is very great' (Genesis 15:1)."

Chapter 15: Writings [1] "A Psalm of David. The LORD is my light and my salvation; whom shall I fear? The LORD is the strength of my life; of whom shall I be afraid?" (Psalm 27:1) "You shall not fear them, for it is the LORD your God who fights for you." (Deuteronomy 3:22) When Israel fears God, even the nations fear them, as David also said, "The LORD is my light and my salvation; whom shall I fear?" (Psalm 118:6) When I have God with me, I have nothing to fear.

But when we abandon our fear of God, even the nations rebel against us, as it is said, "Israel has rejected what is good; an enemy will pursue him." (Hosea 8:3) What is good? "The LORD is good to all." (Psalm 145:9) When the nations fear God, everyone fears Israel, even the animals fear them. From whom did we learn this? From Daniel, who was thrown into a den of lions and was not harmed.

As it is said, "My God sent His angel and shut the lions' mouths, so that they have not hurt me." (Daniel 6:23) Yet you say that only those with a soul can fear, but how do we know that even those without a soul can fear? We learn this from Abraham, to whom God said, "I am the LORD, who brought you out of Ur of the Chaldeans." (Genesis 15:7) Even fire feared Abraham, as did Hananiah, Mishael, and Azariah.

Even water feared Israel, as it is said, "And the children of Israel went on dry ground through the midst of the sea." (Exodus 14:29) In the future, it will be the same, as it is said, "When you pass through the waters, I will be with you." (Isaiah 43:2) Therefore, "The LORD is my light and my salvation; whom shall I fear?" Even the nations seek to come under the protection of God's presence when Israel does His will.

This is also found in David's writings and all the prophets, as in "David and six hundred men who were with him went to Achish the son of Maoch, king of Gath." (2 Samuel 15:18) And in Solomon's words, "And Solomon counted out seventy thousand men to bear burdens, and eighty thousand to quarry stone in the mountains, and three thousand six hundred to oversee them." (2 Chronicles 2:18) And in the days of Mordecai, many people in the land became Jews. (Esther 8:17) And Isaiah says, "Behold, they shall surely gather together, but not by Me." (Isaiah 54:15) What is "behold"?

It is a Greek word meaning "one." The Lord says, "One man will be stronger than they are, because he is under My authority." From here on, whoever opposes Israel will not succeed.

Chapter 17: Prophets [1] "Thus says the Lord: 'If not for my covenant day and night, I would not have established the fixed order of heaven and earth.'" (Jeremiah 33:25). This is what the scripture said, "Look upon the covenant; for the dark places of the earth are full of the habitations of cruelty." (Psalm 74:20) Look to the covenant, even though Israel has no good deeds, the Holy One, blessed be He, redeems them by virtue of the covenant.

Look to the covenant, when Israel was in Egypt they prostrated themselves to idolatry, as it says, "To your fathers, each man threw away the idols of his eyes, and do not defile yourselves with the idols of Egypt" (Ezekiel 20:7). He redeemed them only by virtue of the covenant, as it says, "And I have also heard the groaning of the children of Israel whom the Egyptians keep in bondage, and I have remembered my covenant" (Exodus 6:5), and it is written, "And God heard their groaning, and remembered His covenant" (Exodus 2:24).

When they came out of Egypt and arrived at the sea, they rebelled, as it says, "And they rebelled by the sea, at the Red Sea" (Psalm 106:7). And the sea sought to drown them, as it says, "The waters were a wall to them on their right and on their left" (Exodus 14:22). They were filled with anger towards them and sought to drown them. When the water reached their clothes, their clothes hung from the water.

When the water saw the covenant of circumcision on them, it retreated, as it says, "The sea saw and fled" (Psalms 114:3). What did the sea see? It saw the covenant of circumcision and fled. And it did not split except through the merit of circumcision, as it says, "To cut the Red Sea into pieces" (Psalms 136:13).

They came to the desert and neglected the circumcision for forty years, as it says, "For all the people that came out were circumcised" (Joshua 5:5), "For the children of Israel walked forty years in the wilderness" (Exodus 16:35), "And he raised up their children in their place" (Joshua 5:7). All of Israel neglected the circumcision for forty years, except for the tribe of Levi, who circumcised their children, as it says, "And your covenant will be preserved" (Deuteronomy 33:9).

"It is a covenant of circumcision: When the Israelites crossed the Jordan River, the tribe of Levi, who were circumcised, were carrying the Ark [of the Covenant], while the rest of the Israelites were uncircumcised. The inhabitants of the Jordan Valley sought to drown the Israelites because of their lack of circumcision, but God performed miracles for them. At that moment, God gathered 60,000 Israelites between the two poles of the Ark, so that they could see who was circumcised and who was not, and flee.

As it is written, 'The Jordan turned back before them' (Joshua 3:13). Joshua said to the people, 'Behold, the Ark of the Covenant of the Lord of all the earth is crossing over before you.' The 60,000 people stood between the two poles of the Ark, as if they were piercing it with their foreskins. And what is the meaning of this?

It is like the verse in Jeremiah that says, 'Go and buy yourself linen undergarments...so that your linen undergarments may serve as a witness for you' (Jeremiah 13:1-11). Just as the linen is not moved from its place despite the thorns, so too the 60,000 people stood firm between the poles of the Ark, as if they were being pricked by thorns." (Jeremiah 4:3). And it was a sting to Jeremiah. He said before God, "Master of the universe, there are thorns in it and they sting me, and I am in pain."

God said to him, "This is not how the children of Israel acted when I brought them between the two poles of the Ark, and they were stinging the Ark with their foreskins like thorns, as it is said 'As the girdle cleaves to the loins of a man, so have I caused to cleave unto Me the whole house of Israel and the whole house of Judah' (Jeremiah 13:11). And from where do we know that foreskin is called thorns?

As it is said 'Thus says the Lord to the men of Judah and Jerusalem: Break up for yourselves fallow ground, and sow not among thorns' (Jeremiah 4:3), and it is written 'Circumcise yourselves to the Lord and take away the foreskins of your heart' (Jeremiah 4:4). Therefore, since it is like thorns, see how abominable foreskin is before God. Even Moses, great among the prophets, wise men, and righteous, when he delayed circumcision for one hour, God sought to kill him, as it is said 'And it came to pass on the way at the lodging place [etc. and sought to kill him]' (Exodus 4:24).

"If not for my covenant day and night." (Jeremiah 33:25)." [2] Another thought: "If not for My covenant..." "See, I am setting before you today a blessing and a curse; the blessing, if you obey the commandments of the Lord your God, which I am commanding you today; and the curse, if you do not obey the commandments of the Lord your God, but turn aside from the way which I am commanding you today, to go after other gods which you have not known." [Beitza 5a] "Furthermore, if not for My covenant day and night, I would not have established the laws of heaven and earth" [Jeremiah 33:25].

King Agrippa asked Rabbi Eliezer the Great: "If the mitzvah (commandment) of circumcision is so beloved by the Holy One, Blessed be He, why was it not included among the Ten Commandments given at Sinai? After all, the Torah specifically warns against transgressing the mitzvot to honor one's parents, to keep Shabbat, not to murder, commit adultery, steal, bear false witness, or covet. Why is there no explicit commandment to circumcise?"

Rabbi Eliezer replied: "You claim to be an expert in Torah, but you clearly do not know it as well as you think. The mitzvah of circumcision was indeed given at Sinai, even before the Ten Commandments, as it says in the third month after the children of Israel had gone forth out of the land of Egypt... [Exodus 19:1]. And then, 'If you will hearken diligently to the voice of the Lord your God, and do that which is right in His eyes, and give ear to His commandments, and keep all His statutes, I will put none of the diseases upon you... [Exodus 15-16].

This refers to the mitzvah of circumcision. Rabbi Akiva says it refers to Shabbat. Therefore, it is written, 'If not for My covenant day and night,' which includes both circumcision and Shabbat. And that is why it is said, 'If not for My covenant, day and night'."

Chapter 18: Writings [1] A Psalm of David. The LORD says to my Lord: "Sit at my right hand, until I make your enemies your footstool." (Psalm 110:1) This verse shows how the Holy One, blessed be He, loves and exalts Israel, as He has invested their forefathers with greatness, as it says, "And his greatness shall be from him" (Jeremiah 30:21). And there is no greatness other than the forefathers, as it is written, "As for the saints in the land, they are the excellent ones, in whom is all my delight" (Psalm 16:3).

Therefore, "And his greatness shall be from him" - from the forefathers, and everything is from them until now. Regarding the forefathers, how do we know that even the Holy One, blessed be He, said of them, "I am from you"? As it says, "And his ruler shall come from the midst of them" (Jeremiah 30:21). This refers to the Holy One, blessed be He, as it is written in Psalms, "Bless God, O you his peoples; you are the sheep of his pasture" (Psalm 100:3).

"And he shall come near to me" (Jeremiah 30:21) - this refers to Abraham, as it says, "Abraham came forward and said..." (Genesis 18:23). "For who among them has stood in the council of the LORD to see and to hear his word?" (Jeremiah 23:18) - The word of the LORD to my Lord (Psalm 110:1) - this refers to Abraham, as it says, "And he said, 'Blessed be the LORD, the God of my master Abraham, who has not forsaken his mercy and his truth toward my master'" (Genesis 24:27).

The attributes of the Holy One, blessed be He, are not like the attributes of flesh and blood. When a king enters, he sits on the throne at the right, and his Sanhedrin is on his left. But the Holy One, blessed be He, who rules from one end of the world to the other and everything is His, wrote that Abraham sat at His right, as it says, "The LORD says to my Lord: 'Sit at my right hand.'" Why does He seat him next to Him?

To prove to Israel and to show Abraham their father all the good that He does with them, as it says, "He did wonders in the sight of their fathers" (Psalm 78:12). Therefore, He seats him next to Him. And similarly, Hannah says, "He raises up the poor from the dust" (1 Samuel 2:8). This refers to the one who made himself like dust and ashes, as it is written, "I am but dust and ashes" (Genesis 18:27).

Even when the Holy One, blessed be He, raises up the poor from the dust, what does He do for him? He seats him on the throne of glory, as it says, "And he shall inherit the throne of glory" (1 Samuel 2:8).

Chapter 19: Torah [1] And the Lord appeared to him in the plains of Mamre (Genesis 18:1), which means, "So said the Lord, 'The heavens are My throne, and so on, and all these things My hand has made'" (Isaiah 66:1). [Abraham] saw glory, he saw might, and as it were, he was occupied with whom [God is], and to this one I will look, to the poor and afflicted spirit, and the one who trembles at My words (Isaiah 66:2).

Who is this one who trembles at the word of God? This is Abraham, as it is said, "In the very same day, Abraham was circumcised" (Genesis 17:26). Immediately [after his circumcision], "And the Lord appeared to him." From where do we know that the Scripture speaks about Abraham here?

For it is written after this, "Slaughtering a bull, he struck a man" (Isaiah 66:3), and it is written, "And Abraham ran to the herd" (Genesis 18:7). "He struck a man" (Isaiah 66:3), that is, he killed Nimrod. "Slaughtering the sheep" (Isaiah 66:3) [refers to] when did Moses offer Isaac [as a sacrifice]? As it is said, "God will provide for Himself the sheep for a burnt offering, my son" (Genesis 22:8) Alternatively, "The heavens are My throne" - our sages said that this is found in seven places [in the Bible], where God compares Himself to lowly creatures. -(1) "For the Lord your God is the God of gods" (Deuteronomy 10:17). [This teaches that] He sees might, and He is occupied with the one who does justice for the orphan and widow, and so on. -(2) "For high and low, He sees" (Psalms 138:6). -(3) "So said the lofty and exalted One" (Isaiah 57:15), "and to revive the spirit of the lowly" (Isaiah 57:15). -(4) "Sing to God, chant His name, cast up a road for Him who rides through the deserts" (Psalms 68:5), and it is written, "Father of orphans and judge of widows" (Psalms 68:6). -(5) "The Lord is close to the broken-hearten" (Psalms 34:19). -(6) "So said the Lord, 'The heavens are My throne, and so on, and to this one I will look, to the poor and afflicted spirit, and the one who trembles at My words'" (Isaiah 66:1-2). "[2] Another interpretation: The LORD appeared to him [Abraham].

The Holy One, blessed be He, said: 'You shall make for Me an altar of earth' (Exodus 20:21). Rabbi Isaac Ne'eha said: The Holy One, blessed be He, said: If one slaughters and spills a little blood, or the blood of a non-sanctified animal, or the blood of an ox, I come and bless him, as it says, 'In every place where I record My name [I will come unto thee, and I will bless thee]' (Exodus 20:21). How much more so for Abraham, who had a river of blood flowing from his house, and he circumcised himself, and all the people of his household, yet I did not come and bless him.

Therefore, it is written, 'And the LORD appeared to him.' He came and saw the strength that the Holy One, blessed be He, gave him, for on one day he circumcised himself, and Ishmael his son, and blood was still dripping from his circumcision, yet he also circumcised all the men of his household, and the male children of his household. He saw how many male children there were in his household, eighteen hundred and thirty-two, and if all the members of his household were only these, he could sell his entire fortune for them, and they were all circumcised on the same day, as it says, 'In the selfsame day was Abraham circumcised, and Ishmael his son' (Genesis 17:26) and all the men of his household (Genesis 17:26)."

From the elders, from the young. And "Yelid Beitoh" acquired (with his money) from a foreigner, they circumcised him, (his name is omitted), Abraham established a hill of foreskins in his house, and a river of blood flowed from his house. The Lord called upon the ministering angels and said to them, "Come and visit the sick." The angels said to Him, "Lord of the Universe, what is man that You should take note of him, and a mortal being, that You should pay him heed? (Psalms 144:3) You are walking in a place of filth, in a place of blood and filth."

The Lord said to them, "You just mentioned the smell of that blood of foreskins that I commanded, and if you are not willing to go, I myself will go." Similarly, King Solomon said, "Until the day breathes and the shadows flee (Song of Songs 4:6) — these are the circumcised and the uncircumcised, whom Abraham took care of, who were like shadows coming and going so that they should not suffer from the word they were called."

"I will go to the mountain of myrrh" (Song of Songs 4:6) — this is Abraham, who was called "myrrh," as it says, "myrrh and aloes" (Psalms 45:9). Therefore, the Lord appeared to him. Once the ministering angels saw him, they went with the Lord, as it says, "He lifted up his eyes and looked, and, lo, three men were standing over against him" (Genesis 18:2), and David praised Him, saying, "All the ways of the Lord are mercy and truth" (Psalms 25:10).

This is Abraham, who kept the covenant of circumcision. Once the Lord revealed Himself to him, he was sitting, as it says, "And he sat at the door of his tent" (Genesis 18:1). Abraham came to stand when he saw the Shechinah, but the Lord said to him, "Do not move, as it says, 'The Lord says to my lord, "Sit at my right hand"' (Psalms 110:1). Abraham said to Him, "Master of the Universe!

Such is the way of the world: a person sits while the king stands." The Lord said to him, "It does not matter. You are now old, one hundred years of age, and you wonder why I am standing and you are sitting? Your children, for generations, will be sitting in the synagogues while I stand, as it says, 'God stands in the congregation of God' (Psalms 82:1)."

Abraham began to complain and said, "You gave me the shield of Your salvation (Psalms 18:36) when I pursued the kings, as it is said, 'Do not fear, Abram, I am a shield to you' (Genesis 15:1). And 'Your right hand will save me' (Psalms 138:7) when You held my right hand and helped me to circumcise myself, and 'Your answers will increase me' (Psalms 138:3), while I am sitting and You are standing." [3] Another interpretation: "The LORD appeared to him [Abraham] in the plains of Mamre." (Genesis 18:1) And you shall know that Hashem, your God, is God, etc. (Deuteronomy 7:9).

What did He see fit to reveal to him in the plains of Mamre? It was to let him know that His name, the Holy One, blessed be He, is not lacking in rewarding any creature. He had three friends, Anar, Eshkol, and Mamre. And when Hashem said to Abraham, "With yourself," He took counsel from them.

Anar said, "He is a blemished man; will You do for him?" "With a human being, who is fashioned by Your own hands, You do not keep faith," Eshkol said, "and with him You will keep faith?" So He left them and went to Mamre, who said to Him, "Even You, do You not know that he is a castrated man, and You want to do for him?" "His relatives will be kings who will arise from those whom he killed," he said to Him, "and they will castrate him, and You will not be able to escape from them."

He left him and went to Mamre, who said to Him, "My Lord, let me advise You to circumcise yourself." He said to him, "Even now, you are standing and bewildered, and they have not made you into small pieces?" "The forty-eight pieces of the limbs that were over You in the furnace," He replied, "You saved from the fire. And You are standing and finding it difficult to give one limb to Me!"

He said to Him, "You gave him good advice that he should be circumcised. I swear that I will appear to him within your domain," as it is said, "And Hashem appeared to him in the plains of Mamre." (Genesis 18:1) And from where did He take counsel to circumcise? As it is said, "And they, the men, were afraid because they came to the house of Joseph, etc., and they said, 'We came on account of the money that was returned in our sacks at the beginning, etc.'" (Genesis 43:18-19) "And he lifted his eyes and saw, and behold, three men were standing over him.

The angels said, "God, until when will you honor him, until when will you stand and he sits?" The Holy One, Blessed be He, said to them, "It is not enough that I see three righteous men who will come from him, for the entire world falls and worships the image, and they stand like a palm tree and do not bow down, as it is stated, "Your stature is like a palm tree" (Song of Songs 7:8). "Therefore, behold, three men, etc." God said to him, "You prostrated yourself to my angels, but kings will one day prostrate themselves to your descendants, as it is said, 'And kings shall be thy nursing fathers, and their queens thy nursing mothers: they shall bow down to thee with their face toward the earth' (Isaiah 49:23)."

Chapter 21: Writings [1] A Psalm of David. The word of the Lord to my Lord, "Sit at My right hand, until I make Your enemies a footstool for Your feet." (Psalm 110:1) The Midrash comments on the phrase "He calls from the east a bird of prey" (Isaiah 46:11), referring to how the name of the Holy One, blessed be He, demonstrates how He loves and exalts the righteous. It explains how Abraham was raised by his advisor Sanquelatikos (meaning "my counselor"), who provided him with advice, as it is said, "Calling from the east [a man of my counsel] (Isaiah 41:2), and said to him, "Come and sit at My right hand, so that you may be my counselor.

You are faithful, as I have written, "I have set my eyes on the faithful in the land, that they may dwell with me" (Psalm 101:6). "And sit to my right hand; it is possible that the Lord takes counsel from flesh and blood, as it is written, 'The counsel of the Lord stands forever, the plans of His heart for all generations' (Psalm 33:11), and similarly, 'Great in counsel and mighty in deeds' (Jeremiah 32:19)."

He created the entire world and did not take counsel, as it is said, "Who has measured the waters in the hollow of His hand" (Isaiah 40:12). What is written, "Who has directed the spirit of the Lord...?" (Isaiah 40:13) I have created the entire world, "And to whom will you compare me or count me equal?" (Isaiah 40:25) From whom have I taken counsel? But as for Abraham, I call him my friend, "But you, Israel, my servant, Jacob, whom I have chosen, you descendants of Abraham my friend." (Isaiah 41:8) Why is Abraham called "my counselor"?

In the world's custom, a king who gives a gift to his beloved, and then later destroys it, except for what his beloved desires, he is not considered unfaithful, but rather a liar who gave me a gift and took it back, and I did not know. Similarly, God says, "I gave the land as a gift to Abraham," as it is written, "Arise and walk through the land..." (Genesis 13:17). And if I were to ask to overturn the five continents and not take counsel from Abraham, now he would say that I took back a gift I gave him.

Rather, I take counsel from him, as it is written, "And the Lord said, 'Shall I hide from Abraham what I am about to do?'" (Genesis 18:17). Therefore, I have seated him at my right hand, so that he can take counsel with me, as it is written, "The Lord says to my lord: 'Sit at my right hand...'" (Psalm 110:1).

Chapter 22:Torah [1] "Chalilah" [God forbid! Far be it] to you from doing, etc. (Genesis 18:25). "Flesh and blood" say to the Holy One, Blessed be He, [Far be it] "Chalilah," etc. The Holy One, Blessed be He, said, "The God of Israel spoke to me, the Rock of Israel," etc. (2 Samuel 23:3). What does this mean?

David said, "Come and hear what the Holy One, Blessed be He, said," as it is said, "The Lord, the God of Israel," etc. Israel said to Him, "What did You say to us?" He said to them, "The Rock of Israel rules over man, the righteous rule by the fear of God," etc. (2 Samuel 23:3). Why does the Holy One, Blessed be He, decree a matter by His fear, and the righteous rule by His fear? How does the Holy One, Blessed be He, stand by His fear to turn the course of the constellations?

Abraham the righteous ruled by His fear and began to say, "Why do You do so?" as it is said, [God forbid!] "Chalilah," etc. The righteous rule by the fear of God. Rabbi Acha said, Rabbi Acha said, "Do you want to know the power of the righteous and how they rule with fear of God? It is as if God raised them and made them His ministers, as it is said, 'And they cast lots, the one with the other, for the offices of the holy ones and the officers of God' (1 Chronicles 24:5).

Blessed be His name that He esteems the righteous with the attribute of humility, calling them His ministers who rule with fear of Him, as it is said, 'Far be it from You to do such a thing' (Genesis 18:25)." [2] Another interpretation: "Far be it, don't think that way." The Almighty does not keep silent about acts of heroism and grace (Job 41:4). The Holy One, blessed be He, said that people should not say, 'We too can speak with God just as Abraham did.'

God said to Abraham (whose name was read as 'to him') 'I keep silent only for you, because you have kept silent for Me. And when did Abraham keep silent? It was when I told him, "Through Isaac shall your seed be called" (Genesis 21:12), and then I said to him, "Take him up as an offering" (Genesis 22:2), and he kept silent, as it is said, "But as for me, I am like the deaf, I do not hear" (Psalms 38:14).

So I too keep silent for him, 'I keep silent only for you.' Even though he spoke harshly to Me and spoke of acts of heroism and grace, I still consider him pleasing. But what acts of heroism did he speak of? It was when he approached Me (Genesis 18:23-33).

Rabbi Judah says, the term 'he approached' (vayigash) can only mean a warlike approach, as it is said, 'And Joab approached, and the people that were with him, for the battle' (2 Samuel 10:13). And Rabbi Nehemiah says, it can only mean a request, as it is said, 'Then Judah approached him' (Genesis 44:18). And the Sages say, it can only mean prayer, as it is said, 'And when the meal offering was presented, he approached and completed' (1 Chronicles 23:30).

God said to him, 'No, no, may it never be that they should say, "This is God's way, to subject His creatures to cruelty." In the generation of the Flood, and in the generation of the Dispersion, I did not restrain My wrath, but with you, may it never be.'" God said to him, "What do you decree? Come and I will show you all the generations that I have lost, and I will show you that I did not collect from them according to their sins, but rather less than deserved.

And if you think that I have acted unfairly, teach me and I will act fairly from now on, as it is said, 'Without you seeing me, I will see what I have done. If I have done wrong, I will no longer do so' (Job 34:32). Without you seeing me, I will see what I have done without you, and I will see," they said. "From now on, if I have done wrong, I will not do so anymore."

Abraham said to him, "You do not pass judgment on a creature, as it is said, 'Therefore, you men of understanding, hear me: Far be it from God to do wickedness, and from the Almighty to do wrong. For according to the work of a man he will repay him' (Job 34:10-11). Therefore, God forbid." [3] Another interpretation: "Far be it, don't think that way." Abraham said before the Holy One, Blessed be He, "I foresee with the spirit of holiness that the woman saved the city of Shalem, and I am not worthy to give birth to these five scrolls.

And which woman saved the city? It is Serach bat Asher, at the time when Sheva ben Bichri rebelled and fled from David in Abel Beth Maacah, as it is said 'And all the people who are with Joab were destroying to break the wall' (2 Samuel 20:15). When Serach bat Asher realized this, she began to cry out, "Call Joab!" When Joab came, she said to him, "You are the one whom the verse mocks, 'You sit in the Sabbath to be wise, etc.' (2 Samuel 23:8).

This is not what is written in the Torah, 'When you approach a city, etc.' (Deuteronomy 20:10), and you should not have done so, as it is said, 'They spoke beforehand, etc.' (2 Samuel 20:18). And so it ended (ibid), 'The wise men of the city of Israel have ended the words of the Torah, Why should the inheritance of the Lord be swallowed up?' (2 Samuel 20:19). When Joab heard this, he was afraid and said, "Are there righteous people here?

Woe to me," as it is said, 'Then Joab answered and said, 'Far be it, far be it, etc.' (ibid, 20). Joab said to her, "Who are you?" She said to him, "I am Shlomi, the faithful of Israel" (ibid, 19). "I am the one who paid the count of seventy souls," as it is said, 'Your fathers went down to Egypt with seventy souls, etc.' (Deuteronomy 10:22).

They were counted as sixty-nine, and I completed the count, as it is said, 'And there is the daughter of Asher, Serach' (Numbers 26:46). But stand in your place and let me make peace, as it is written "Behold, his head is thrown to you over the wall" (2 Samuel 20:21). And so she thought to herself that she would give her head to Joab, but see what she did. Then the woman went to all the people with her wisdom (same verse).

"What is her wisdom?" She said to them, "Know that Joab and all Israel outside seek to kill us and our children and to destroy us." They said to her, "Why?" She said to them, "One hundred men from the city are seeking (to kill us)."

They said to her, "Let him take them." She said to them, "He only seeks fifty." They thought it was good and agreed to give him fifty. In the end, she said to them, "Not one hundred, not fifty, not even twenty or five, unless you give him the head of Sheva ben Bichri."

Immediately, they cut off the head of Sheva ben Bichri (2 Samuel 20:15-22). Behold the wisdom of this woman! Just as Abraham used his wisdom to negotiate with God, going down from fifty to forty to ten, so too did this woman. King Solomon praised her wisdom above the mighty warriors (Ecclesiastes 9:18), for Joab and his men had the power, but this woman's wisdom triumphed over all.

Once Joab took the head of the guilty man, he returned and did not touch the city. Abraham said, "What if Joab, when he took the guilty man, had spared the whole city? You, who are merciful, would destroy everything. Heaven forbid that you should do such a thing" (Genesis 18:25).

Chapter 23: Prophets [1] "And you shall return and discern between the righteous and the wicked" (Malachi 3:18), "and you shall see and your heart shall rejoice" (Isaiah 66:14). What does the heart have to see and rejoice in? They see the good that is prepared for the righteous and are joyful, as it says "and you shall see" (Isaiah 66:14), which is what is written, "No eye has seen" (Isaiah 64:3), but at that time "you shall see and your heart shall rejoice."

Alternatively, "and you shall see" refers to the judgment of the wicked in Gehinnom, and they rejoice that they are not with them, as it says "and they shall go forth and look upon the carcasses" (Isaiah 66:24), and at that time "you shall see and your heart shall rejoice." Alternatively, they see the Messiah who will sprout from the roots of Rome, and they rejoice, as Daniel says "and I saw in the visions, and behold with the clouds of heaven there came one like unto a son of man" (Daniel 7:13), and at that time "you shall see and your heart shall rejoice." [2] Another interpretation: "And you shall return and distinguish between the righteous and the wicked" (Malachi 3:18), and "And you shall see and your heart shall rejoice" (Isaiah 66:14).

What do we have to see and be happy about in this world, when we do not have a prophet or the Holy Spirit, as it is said: "We have not seen our signs; there is no longer any prophet, neither is there among us anyone who knows how long" (Psalm 74:9). Furthermore, even the divine presence is hidden from us because of our sins, as it is said: "Your iniquities have separated between you and your God" (Isaiah 59:2).

However, in the future, it will be revealed to us, as it is said: "And the glory of the Lord shall be revealed, and all flesh shall see it together" (Isaiah 40:5), and we will see it, as it is said: "For they shall see eye to eye" (Isaiah 52:8). Therefore, it is said: "And you shall see." [3] Another interpretation: "And you shall see and your heart shall rejoice" (Isaiah 66:14). It should have said, "your heart," not "your hearts."

Rabbi Acha said: "This is because one heart is left intact, and the Holy One, blessed be He, uproots the evil inclination from the heart, as it is said: ' I will remove the heart of stone from their bodies and give them a heart of flesh' (Ezekiel 11:19), and leaves them with the good inclination [edit. I will give them one heart and put a new spirit in them (ibid.)], as it is said: 'And I will give them a heart of flesh' (Ezekiel 11:19), and this is the joy of the good inclination, which has no antidote [i.e. the evil inclination cannot oppose it] (according to the explanation of his disputant).

Therefore, it is said: "and you shall see it and rejoice in your heart." (Berachot 61b:2) [4] Another explanation: "And you shall see" - once they see the Divine Presence, they rejoice and are happy, and their bodies become great and fruitful, as it says, "And your bones shall flourish like grass" (Isaiah 66:14). Another explanation: "Your bones shall flourish like grass." (Isaiah 66:14) This is as it says, "Have you not known?

Have you not heard? The everlasting God, the Lord, the Creator of the ends of the earth, neither faints nor is weary" (Isaiah 40:28). There is no fatigue before the Holy One, blessed be He, except in the act of speech, for it was by speech that God created this world, and it is through speech that He will renew it in the World to Come. As it is written, "And God said, 'Let the earth sprout forth'...and the earth brought forth vegetation" (Genesis 1:11-12).

Immediately the earth brought forth fruit. So too, in the future, God will say a word, and immediately everything will be done. Therefore it says, "Your bones shall flourish like grass, and the hand of the Lord shall be known to His servants, and He will be angry with His enemies" (Isaiah 66:14). "It is like a parable of harlots who said to wheat, 'We are more beautiful than you because rain falls for us and for you, and the sun shines on both of us.'

The wheat replied, 'Not because of what you say, and not because of what we say, but because the one who sows comes and separates us, storing us in the granary, and you for the birds to eat.'(Mishnat Eretz Yisrael on Mishnah Kilayim 1:1:2) So too, the idolaters and Israel are mixed together in the world, as it is said, 'And they shall mingle themselves with the seed of men; but they shall not cleave one to another' (Daniel 2:43), and it says, 'And they shall learn their works' (Psalms 106:35)."

And similarly, they say to the Israelites: "We are better off than you because the sun shines on us and on you." The Israelites replied, "Not what you say and not what we say, but the day will come when you will know that the righteous will be brought into Gan Eden and the wicked into Gehinnom, as it is said: 'And many of those who sleep in the dust of the earth will awaken, some to eternal life, and some to shame, to eternal contempt' (Daniel 12:2)."

Therefore it is said, "And the hand of the Lord will be known, etc." (Isaiah 66:14). At that moment you will repent and see for yourselves. [5] Another explanation: "And you shall return and see. Everything is as it is for everyone [the same fate for the righteous and the wicked etc.] (Ecclesiastes 9:2), but in the future world, a distinction will be made between them, like a king who enters a city and with him enter dukes and princes, and they all enter with him, and the chief jailer (or warden) enters after him.

Although they all enter through one gate, as soon as they enter, the king separates between them. The king goes to his palace, the dukes go to their palaces, the generals go to their homes, and the chief jailer goes to his prison, so too in this world, they all enter through one gate, the righteous and the wicked alike, the same fate for the righteous and the wicked (Ecclesiastes 9:2)." But in the future, the righteous will enter the Garden of Eden, as it is said "This is the gate of the Lord; the righteous shall enter through it." (Psalms 118:20) and similarly, David says "I will walk before the Lord in the land of the living." (Psalms 116:9) This refers to the Garden of Eden.

It is as if the Lord is walking with you, as it is said "And I will walk among you." (Leviticus 26:12) However, the wicked will be punished in Gehenna, as it is said "Utter darkness waits for his treasured ones; A fire fanned by no man will consume him;" (Job 20:26) And you shall come to see the difference between the righteous and the wicked, [between him who has served God and him who has not served Him.] (Malachi 3:18)

Chapter 24: Writings [1] A Psalm of David. The Lord says to my lord: "Sit at My right hand, until I make Your enemies a footstool for Your feet." (Psalm 110:1) "Your right hand, O Lord, is majestic in power" (Exodus 15:6). Everywhere you find the right hand of the Holy One, blessed be He, it is a symbol of protection for Israel. This can be compared to a king's son who had a protector.

Whenever the prince conducted business, he spoke through the protector. Eventually, the king appointed the protector as an official, and he conducted business for his own son. The prince said to his father, "Allow me to conduct my own business." The father replied, "I cannot take away your protector, but I will release him to you, and then you may conduct your own business."

Similarly, the protector of Israel is the right hand of the Holy One, blessed be He. When God was supposedly angry with Israel, He turned His back to them, as it is said, "He has withdrawn His right hand" (Lamentations 2:3). When Israel asked for God's help in winning a judgment, He restored His right hand to its place and said to them, "This is how I will act, as it is said, 'The Lord says to my lord: "Sit at My right hand" (Psalm 110:1).

The Holy One, blessed be He, says, The Lord said, "In the beginning, the Torah was seated at my right hand, as it is written 'From His right hand went a fiery law for them.'" (Deuteronomy 33:2) (Legends of the Jews 1:1:2), and Abraham performed it out of his love for Me, as it is said, 'Because I know him, that he will command his children and his household after him, and they shall keep the way of the Lord, to do justice and judgment' (Genesis 18:19).

The Torah remained in its place, as it is said, 'Sit at My right hand.' Alternatively, righteousness rests on My right hand, as it is said, 'Your right hand is full of righteousness' (Psalm 48:11), and Abraham performed it out of his love for Me, as it is said, 'For I know him, that he will command his children and his household after him, and they shall keep the way of the Lord, to do righteousness and justice' (Genesis 18:19).

Therefore, let righteousness return to its place, as it is said, 'Sit at My right hand; the Lord will extend Your mighty scepter from Zion' (Psalm 110:2)."

Chapter 25: Torah [1] And Abraham journeyed from there (Genesis 20:1). This is what the scripture said, "But the mountain falls away and the rock is moved from its place" (Job 14:18). What is written above? "The sun rises and sets, and the Lord brings rain, and He turns it all around" (Genesis 19:23-24).

Abraham said, "I did not dwell opposite Sodom and its surrounding cities because they did not receive the passersby and those returning, since Sodom and Gomorrah did not merit the poor, as it is written, 'And the hand of the poor and needy did not find anything' (Ezekiel 16:49), and it is written, 'Now the people of Sodom were wicked and sinners before the Lord exceedingly' (Genesis 13:13). Wicked to one another and sinners openly with forbidden relationships.

And before the Lord, greatly, in bloodshed. Therefore, Abraham sat opposite it so that he could receive the passersby and those returning. Once the Holy One, blessed be He, overturned them because of their sins, Abraham said, "Why should I sit here? There is no longer any merit here, so behold, I am going to another place," as it is written, "But the mountain falls away and the rock is moved from its place" (Job 14:18),"And there is no mountain except for Sodom, as it is said 'He moves mountains, and they do not know where He overturned them in His anger' (Job 9:5).

'And the Rock shall be moved from its place' (Job 18:4), this refers to Abraham, as it is said 'Look to the rock from which you were hewn' (Isaiah 51:1), therefore it is said 'And Abraham journeyed from there.'" [2] Another interpretation: And Abraham traveled from there. "I have not sat with false people and I will not go with the deceitful" (Psalms 26:4). The false people are the people of Sodom and their associates, and the deceitful are Lot and his daughters.

As it is written above, "Do not look behind you" (Genesis 19:17). Just as you should not look at prostitutes, as it says, "For a harlot is a deep pit" (Proverbs 23:27). Lot said to them, "What shall I do?" They said to him, "Go to Abraham," as it says, "The mountain, flee!" (Genesis 19:17).

This refers to Abraham who was called a mountain, as it says, "Hear, O mountains" (Micah 6:2). He said to them, "Abraham is a completely righteous man and I cannot go to him," as it says, "And I cannot" (Genesis 19:19). Why? Because as long as Sodom and Gomorrah existed, I sat among them and appeared righteous among them, and the Holy One, blessed be He, would observe my actions and theirs, and I would appear righteous in their eyes.

But now, if I go to Abraham, he is a completely righteous man, and if the Holy One, blessed be He, observes my actions and theirs, if I am found to be wicked in His eyes, He will destroy me. Therefore, "I cannot" (Genesis 19:19). Instead, "Behold, this town" (Genesis 19:20). He did all these things so that he could go to the cave to engage in immorality, as it says, "And Lot went up...and the elder daughter said" (Genesis 19:30).

And from the beginning, when he was with Abraham, he desired to engage in immorality, as when Abraham said to him, "Let there be no quarrel between you and me" (Genesis 13:8). "Separate yourself" (Genesis 13:9). Immediately, "And Lot lifted up his eyes" (Genesis 13:10). The word "lifted up" only refers to desire for immorality, as it says, "And the wife of his master lifted up her eyes" (Genesis 39:7).

"And he saw all the plain" (Genesis 13:10), for the sake of a harlot one can travel a distance of a kilometer (Proverbs 6:26). "For [they were afraid] that the drink would fail" (Genesis 13:10). "And they made their father drink wine that night" (Genesis 19:33) - At first, Lot had a desire for immorality, which is why Abraham said, "Please separate from me," etc., and Lot thought he sinned and no one knew.

Rabbi Berechiah said, "The Holy One, blessed be He, said to Lot: 'What, do you think you have sinned and no one knows? Your descendants will be called "Moab" and "Ammon," as it says, 'So both of Lot's daughters became pregnant by their father' " (Genesis 19:36), and similarly, Solomon said to desire, "Depart from me, you who are a deceiver" (Proverbs 1:10). When Abraham saw this, he said, "What am I seeking from these people?"

Immediately he left there. Therefore it is said, "And with the crafty, you will not come" (Psalms 26:4). And the Holy One, blessed be He, judged them according to their deeds: Lot's daughters were deserving of being burned in fire, but the Holy One, blessed be He, judges only according to thoughts, which they thought and said, "Our father is old and there is no man on earth to come to us" (Genesis 19:31).

It can be compared to a priest who had a field, sowed it with a tenant farmer, and the field did not produce. When the owner of the field asked for his share, the tenant farmer said, "There was no seed for us to sow." The priest asked him, "Did you see that there was no seed to sow?" He replied, "Yes, I saw it, so I took the tithes and sowed them, and the field produced a crop."

The priest said to him, "What did you do?" He replied, "Since I saw there was no seed, I did this." But the priest said to him, "You should not have put it in the storehouse." Similarly, Lot's daughters saw that there was no man in those places, and furthermore, they thought that there was no creature in the world, as they said, "The world is turned over just as Sodom was overturned," as it says, "There is no man on earth," etc. "Come, let us make our father drink wine" etc. They sowed their seed like tithes.

The Holy One, blessed be He, said, You deserved to be burned, but since you intended to build the world, you will not be admitted to the treasury. "No Ammonite or Moabite shall enter the congregation of the Lord" (Deuteronomy 23:4). (This raises a question: This is written regarding a matter that did not precede you [i.e., the generation that left Egypt], so why should it apply to you?) Immediately, Abraham said, "I will not come to terms with hidden people; I have nothing to do with those about whom it is written, 'No Ammonite or Moabite shall enter.'" (Babylonian Talmud, Yevamot 76b:15) and he left.

Chapter 26: Prophets [1] And Abimelech ruled over Israel for three years (Judges 9:22). "Your friend and your father's friend do not forsake" (Proverbs 27:10). "Your friend and your father's friend" refers to Hanun son of Nahash, king of Ammon. David said, "I will show kindness to Hanun son of Nahash" (2 Samuel 10:2).

What did Hanun do? "Hanun took David's servants and shaved off half of their beards" (2 Samuel 10:4). Hanun said, "My god has failed me, but my people have not" (2 Samuel 10:6). The Holy One, blessed be He, said to them, "You shall not seek their peace or their prosperity for all time" (Deuteronomy 23:7), yet David said, "I will show kindness to Hanun son of Nahash."

Immediately, they cut off David's messengers' garments (2 Samuel 10:4), and that was "your friend and your father's friend." "And do not go to your brother's house on the day of your calamity" (Proverbs 27:10). This refers to Jehoram, king of Judah, as he rose and killed all his brothers, as it says, "And Jehoram arose over the kingdom of his father and strengthened himself and killed all his brothers with the sword, and also some of the officers of Israel" (2 Chronicles 21:4).

"A near neighbor is better than a distant brother" (Proverbs 27:10). This refers to Abimelech son of Gideon, who killed his brothers. (Legends of the Jews 4:2:54) The Holy One, blessed be He, said to him, "The wickedness of the world would have been better off without you, Abimelech, son of your father's maidservant," because his father's kinship was with Abraham, and he was more honored than he. "And he said, 'Behold my land'" (Genesis 20:15).

Furthermore, he said to Sarah, "Behold, I have given your brother a thousand pieces of silver" (ibid. 16). This refers to Doron. What did he do for Sarah? He made her a carriage and adorned her with royal garments, as it says, "Behold, it is for you a covering of the eyes" (Genesis 20:16).

Why did he not still want to claim her? Rather, he hears that she is a queen and is afraid to say, "Who can sue a queen?" Therefore, he says, "Behold, it is for you a covering of the eyes." The Holy One, blessed be He, said to the son of Gideon, "See how your father's kinsman, Abraham, honored him, yet you stood and killed your brother."

As it says, "And he killed his brothers, the sons of Jerubbaal, seventy men, on one stone" (Judges 9:5). Therefore, I will shorten your days, as it is said, "And Abimelech ruled over Israel for three years" (Judges 9:22). Why? The fear of the Lord will add days and years to your life, but the years of the wicked will be cut short (Proverbs 10:27). [2] Another interpretation: "and Abimelech acted justly."

As it says, 'He who digs a pit will fall into it, and whoever rolls a stone, it will come back on him.' (Proverbs 26:27) Anyone who kills his brother with a staff, Jehoram stood up and killed the sons of his father's belly, as it says, 'Moreover, you have killed your brothers, your father's household, who were better than you.' (2 Chronicles 21:13) And because he killed the sons of his father's belly, therefore his bowels came out with his sickness, as it says, 'And they went on for days, and at the end of two years, his bowels came out because of his sickness.' (2 Chronicles 21:19) Why does it say, 'He who digs a pit will fall into it, and whoever rolls a stone, it will come back on him'?

Cain killed his brother with a stone, as it says, 'And Cain rose up against Abel his brother and killed him.' (Genesis 4:8) And how did he kill him? He took a stone and struck him on all his organs with blows until he died. How do we know this? Because Lamech said to his wives, 'I have killed a man for wounding me.' (Genesis 4:23) And even Cain was killed with a stone, as it says, 'And Cain went out.' (Genesis 4:16) A stone fell on him and killed him.

Why does it say, 'And whoever rolls a stone, it will come back on him'? Abimelech also killed his brothers with a stone, as it says, 'And he killed them on one stone.' (Judges 9:5) And he was also killed with a stone, as it says, 'And a certain woman threw an upper millstone upon Abimelech's head, and crushed his skull.' (Judges 9:53) Woe to him who rolls a stone, for it will come back on him." [3] Another interpretation: "and Abimelech acted justly."

This is in reference to the verse, "Before shattering, a man's heart is haughty" (Proverbs 18:12). This refers to Avimelech, whose heart became haughty, as it says, "And worthless and reckless men gathered to him, and they followed him" (Judges 9:4). "But humility comes before honor" (Proverbs 15:33). This is referring to Gideon his father, whom the Israelites said to him, "Rule over us, you as well as your sons and your grandsons, for you have saved us from the hand of Midian" (Judges 8:22).

And what did he say to them? "I will not rule over you, nor will my son rule over you. The Lord will rule over you" (Judges 8:23). The Holy One, blessed be He, said to him, "By your life, since you have said this, I will make a king come forth from you," as it says, "And Avimelech did right over Israel" (Judges 9:22).

And how do we know that he was a king? As it says, "And they went and made Avimelech king" (Judges 9:6). You said three things, as it says, "I will not rule over you, nor will my son rule over you. The Lord will rule over you" (Judges 8:23).

Behold, I will give your sons kingship for three years, as it says, "And Avimelech ruled over Israel for three years" (Judges 9:22). Therefore, "humility comes before honor" (Proverbs 15:33). And if Avimelech had been worthy, he would have lived a long life, as it says, "One who hates gain will prolong his days" (Proverbs 28:16). But he did not do so, and instead took gain from Israel, from the house of Baal Berith, as it says, "And they gave him seventy pieces of silver from the house of Baal Berith" (Judges 9:4).

Therefore, he did not live a long life. But in the future, when the Holy One, blessed be He, uproots the evil inclination from Israel, they will live long lives, as it says, "Like the days of a tree shall be the days of my people" (Isaiah 65:22).

Chapter 27: Writings [1] "A Psalm of David. The Lord says to my Lord: "Sit at my right hand, until I make your enemies your footstool" (Psalm 110:1). "And it shall come to pass in all the land, declares the Lord, that two-thirds shall be cut off and perish, and one-third shall be left alive" (Zechariah 13:8). Rabbi Berachiah said in the name of God: the mouth that says that they will be cut off and perish refers to two-thirds, and the remaining one-third will be more blessed.

This refers to the people of Israel, as it is written: "And it shall come to pass that in all the land of Egypt, one-third shall be saved and remain" (Isaiah 19:24). But the wicked Babylonians say that God has a son, as it is written: "And the fourth looks like a son of the gods" (Daniel 3:25). God said: the wicked say that it is written "a son of God," but it was written "like a son of the gods," referring to the angels who are called "sons of God."

If not for them, who would say this? Nebuchadnezzar was not one of them; when he was punished, he did not speak the truth, as it is written: "Blessed be the God of Shadrach, Meshach, and Abednego" (Daniel 3:28). He did not say, "Blessed be the God who sent his son," but rather, "Blessed be the God who sent his angels." "And it shall come to pass that in all the land, two-thirds shall be cut off and perish" (Zechariah 13:8)." [2] Another explanation: "Return to your right hand, the tribe of your strength; God will send forth His loving kindness from Zion.

Which tribe is it that Tamar, from Judah, took? As it says, "Your seal, your cord, and your staff" (Genesis 38:18). Once she passed them over, "About three months later" (Genesis 38:24), she was found with them, and he gave her a pledge and did not burn her. The Holy One, Blessed be He, said to him: "Since you have admitted, 'She is more righteous than I' (Genesis 38:26), I too acknowledge that three will come forth from your descendants and will be saved from the fire: Tamar and her two sons.

Your descendants will also be saved, for I will save three of your descendants from the fire - Hananiah, Mishael, and Azariah - as it says, 'Then these men were released from the fiery furnace' (Daniel 3:26)." At that time, Judah took three crowns - "Your seal" refers to Zerubbabel, as it says, "On that day, says the Lord of hosts, I will take you, Zerubbabel" (Haggai 2:23), "and I will make you like a signet" (Haggai 2:23), "Your cord" refers to the Temple, as it says, "And he had a line of flax in his hand and a measuring reed" (Ezekiel 40:3), "Your staff" refers to the Messiah who is destined to arise from your descendants, as it says, "The staff of your strength, God will send forth from Zion" (Psalms 110:2)."

Chapter 28: Torah [1] And the Lord visited Sarah (Genesis 21:1). This means "Behold, God will not cast away the perfect, neither will He uphold the evil doers" (Job 8:20). "Behold, God will not cast away the perfect," refers to Abraham who suffered for many years until Sarah bore a child, yet God did not abandon him. "Neither will He uphold the evil doers," refers to Abimelech's household who were restrained and prevented from harming Abraham, as it says "For the Lord had fast closed up all the wombs of the house of Abimelech, because of Sarah" (Genesis 20:18).

Rabbi Abbahu said: The Holy One, blessed be He, restrained everything that belonged to Abimelech, his wife, his slaves, his maidservants, his cattle and his flocks. How did He restrain them? He sealed their mouths from speaking, so that they would not speak about her; He blinded their eyes so that they would not gaze upon her; He deafened their ears so that they would not hear her prayer; He restrained their sexual desires so that they would not be intimate with her.

From where do we know that it says "For the Lord had fast closed up all the wombs of the house of Abimelech, because of Sarah." And Scripture says: "And because of her only, he [Abraham] was blessed" (Genesis 24:1). When Abraham prayed for them, the Holy One, blessed be He, immediately healed them, as it says "And Abraham prayed unto God; and God healed Abimelech, and his wife, and his maidservants; and they bore children" (Genesis 20:17).

The Holy One, blessed be He, said to Abraham, "You pray for others to have children, but your wife Sarah is not bearing children." Immediately, God remembered Sarah and she became pregnant. Therefore, the verse says, "Behold, God will not cast off the innocent" (Job 8:20). [2] Another interpretation: "And the Lord remembered Sarah" (Genesis 21:1). This means that just as it says "And He will not forsake you, nor destroy you" (Deuteronomy 13:18) and "He will give you compassion and have compassion on you" (Deuteronomy 13:18), Moses said to the people of Israel, "May you have a sign in your hand: Whenever you have compassion for your fellow human being, the Holy One, blessed be He, also has compassion on you.

If you do not have compassion for your fellow human being, the Holy One, blessed be He, will not have compassion on you." Likewise, every time Job used to say that his friends were against him and his friends used to say that he was wrong, justice was intensified. As it says, "And now they mock me, those who are younger than I, whose fathers I disdained to put with my sheep dogs" (Job 30:1), and "And even the little boys scorn me; when I arise, they speak against me" (Job 19:18).

However, as soon as he prayed for his friends, the Lord answered him, as it says, "And the Lord restored Job's losses when he prayed for his friends" (Job 42:10). When did this happen? When he prayed for his friends. Similarly, whenever Abimelech had a conflict with Abraham, he suffered.

As it says, "For the Lord had closed up all the wombs of the house of Abimelech because of Sarah, Abraham's wife" (Genesis 20:18). But as soon as Abraham prayed for him, both of them were accepted, as it says, "And Abraham prayed to God, and God healed Abimelech, his wife, and his maid servants, and they bore children" (Genesis 20:17). And what is written after that? "And the Lord remembered Sarah." [3] Another interpretation: And Hashem remembered Sarah as He had said, "And Hashem remembered Sarah as He had said, and Hashem visited Sarah as He had said, and Hashem did unto Sarah as He had spoken." (Genesis 21:1) "Hashem Tzva'ot, look down from heaven and see, and take care of this vine." (Psalms 80:15) Hashem remembered Sarah as He had said, as it is written, "And He brought him outside." (Genesis 15:5) Avraham was brought up to the heavens, for outside means only heaven, as it is written, "Until He made the earth and the outside." (Proverbs 8:26) Once He brought him up to heaven, He said to him, "Look at what is below," as it is written, "Look now toward heaven." (Genesis 15:5) If he was above the stars, it is only possible to look from above to below, as the Jewish people say to God, "Look down from heaven and see."

Similarly, Avraham was brought up above the stars, and He said to him, "Look now toward heaven." Avraham said to Him, "Master of the Universe, You pray for me, and say to me, 'Look now toward heaven.' I look, and so it seems as though I am looking below. Therefore, what You said to Sarah was fulfilled: 'I will certainly return to you.'" (Genesis 18:10) As it is written, "God Tzva'ot, look down from heaven and see, and tend this vine."

And the vine is none other than Sarah, as it is written, "Your wife shall be like a fruitful vine." (Psalms 128:3) God said to him, "I will visit and fulfill what I have said." And Hashem remembered Sarah. "And the nations shall know that I am Hashem Who builds the ruins, Who plants the desolate land; I am Hashem Who has spoken and done it." (Ezekiel 36:36) This is the same Sarah who said, "After I am waxed old shall I have pleasure?" (Genesis 18:12) "I have built the ruins," the same Sarah of whom it is written, "Sarah ceased to be after the manner of women." (Genesis 18:11) "I have planted the desolate land," for at the appointed time (this year) "I will return to you," and Sarah shall live.

And Hashem remembered Sarah. [4] Another interpretation: "And the Lord visited Sarah as He had said, and the Lord did unto Sarah as He had spoken. And the children of Israel prevailed not against him that day, and so on (1 Samuel 15:29). The Lord said, "I am not a man that I should lie," yet Elisha was made of flesh and blood because the Shunammite woman fed him, as it is said, "And she prevailed upon him to eat bread" (2 Kings 4:8).

The Lord said to her at this appointed time, "I will certainly return to you at this time next year, and behold, Sarah your wife will have a son" (Genesis 18:10). And it came to pass. As it is said, "And the woman conceived and bore a son at this appointed time" (Genesis 21:2). How much more so did I say to Abraham about this appointed time, "I will surely return to you" (Genesis 18:10), and now Sarah your wife has borne you a son." (Genesis 21:2) Therefore, Balaam said, "God is not a man that He should lie," but what is written?

"And Sarah conceived and bore a son to Abraham in his old age" (Genesis 21:2). David said, "For He spoke and it was done; He commanded and it stood fast" (Psalms 33:9).

Chapter 30: Writings [1] [A] A Psalm of David. The word of the LORD to my lord: "Sit at my right hand until I make your enemies a footstool for your feet." (Psalm 110:1) This is what the scripture says: "But the righteous will give thanks to your name; the upright will dwell in your presence." (Psalm 140:14) Blessed be the name of the Holy One, blessed be He, who loves Israel and does not judge them until He seats their ancestors beside them, as it is said, "The upright will dwell in your presence." (Psalm 140:14) His ways are not like the ways of flesh and blood.

For example, when a father takes his son to school and the teacher wants to beat the son because he ran away, as long as the father is there, the teacher will not beat him in front of him, so that he does not ask for revenge. But once the father leaves, the teacher comes and beats him. However, the Holy One, blessed be He, does not act this way. When He wants to judge Israel for their sins, He seats their ancestors beside them, so that mercy will be shown to them on their account, as it is said, "And the LORD had compassion on them and turned to them because of his covenant with Abraham, Isaac, and Jacob." (2 Chronicles 13:23) For whose sake?

For His covenant, and so Moses said, "He will not leave you or destroy you or forget the covenant with your fathers that he swore to them." (Deuteronomy 4:31) Therefore, it is said, "Sit at my right hand." Similarly, we find that in the days of David, when he counted Israel, the angel went to destroy them, as it is said, "And God sent an angel to Jerusalem to destroy it, but as he was doing so, the LORD saw and was grieved because of the calamity." (1 Chronicles 21:15) The angel immediately went to the Mount Moriah and said before Him, "Master of the Universe!

Remember what You said to the one who brought his son up to this mountain?" As it is said, "And Abraham called the name of that place The LORD will provide." (Genesis 22:14) As soon as God saw the place, He was comforted concerning the evil, as it is stated, "and the Lord was comforted concerning the evil." Similarly, David said, "He remembered His holy word...and He brought out His chosen ones with joyous singing" (Psalms 105:42-43)."

Chapter 31: The Torah [1] And it came to pass after these things, that God tested, etc. (Genesis 22:1) "I will not break my covenant, nor change that which has come out of my lips." (Psalms 89:35) "What covenant did Hashem make with Avraham that day?" (Genesis 15:18) "And how can I break my covenant, if Yitzchak is slaughtered? Even the angels gathered together and wept," as it is said, "Behold, their mighty men cry out without, the messengers of peace weep bitterly." (Isaiah 33:7) The people said, "Master of the universe!

The paths have been silent; the sabbath traveler passes by, and the covenant is broken!" (Shabbat 33a) But if Yitsak was slaughtered, where were the footprints? Where is it written about them: "The Israelites said to him: 'We are going up the highway'? (Numbers 20:19) "The paths have been quiet" - Did you not say to him: "Yitsak's name is your seed"? (Gen. 21:12) God answered, "I swear by your life that I will not break my covenant, nor change that which has come from my lips," as it is said, "Take, pray for your son, etc." (Gen. 22:2) "And how can I keep both promises?"

It can be compared to the king who said to his beloved, "I want to see a peacock on my table." His beloved immediately went and brought the peacock and placed it on the table. The king rushed to bring a knife to slaughter it, but the bird spread its wings and flew away. The king exclaimed: "What are you doing?

Isn't this what I asked you - to bring the peacock to my table to be slaughtered?" The Beloved replied: "Here it stands before you, and you have a knife. Slaughter it under the peacock." Likewise, God said to Abraham, "I wanted to see your only son Yitzhak on Mount Moriah as a burnt offering.

As soon as you brought him there and placed him on the altar above the tree, I thought you would have already sacrificed him." (Midrash Tanchuma, Vayera 22) Rabbi Chanina asked: What does "ma'al" (above) mean in the verse "The Seraphim stood above him" ( Isaiah 6:2)? It means that above the altar, which was opposite the Throne of Glory, Abraham stretched out his hand to take the knife to slaughter his son, as it says: "And Abraham stretched out his hand and took the knife to slaughter his son" (Genesis 22:10).

For at that moment God called to him from heaven, saying, “Avraham, Avraham!” And he answered, “Here I am.” And God said, “Do not lay your hand on the boy and do nothing to him. For now I know that you fear God, because you have not withheld your beloved son from me." (Genesis 22:11-12)).The Midrash teaches that at that moment God told Avraham that just as he had brought his son to be sacrificed, so in the future God will command his children to bring sacrifices to Him.

And it says, "And God called Moses and spoke to him from the tent of meeting, saying: Speak to the people of Israel and say to them: When one of you sacrifices cattle to Hashem, choose your own. offering from the flock or herd" (Leviticus 1:1-2).The rabbis learned from the verse, "I did not speak to your fathers, nor did I command them about burnt offerings or sacrifices" (Jeremiah 7:22), that God did not command Jephthah to sacrifice his daughter.

Nor did God command the king of Moab to sacrifice his son on the wall, as it says, "And he took his firstborn, who was to succeed him as king, and offered him as a burnt offering on the wall." (2 Kings 3:27) For it never occurred to me in my heart to tell Abraham to sacrifice his son, although I told him to take him and offer him as a burnt offering. (Genesis 22:2) Therefore I will not break my covenant. [2] Another interpretation: "And God tested Abraham, who went weeping, etc." (Psalms 126:6).

"I went weeping" refers to Avraham, as when God said to him, "Go out of your land." (Genesis 12:1) "And wept" - why did he weep? He wept in his heart, because just yesterday God said to him: "Through Yitzhak you will have descendants" (Genesis 21:12), and now He says to him: "Slaughter him." "Faithful is he that hath promised, and he found his heart faithful before thee" (Nehemiah 9:8), and he set out to do God's will, leading Yitzchak, as it is said, "He that draweth his seed." (Nehemiah 9:8) (Psalms 126:6) When God said to him, "Do not stretch out your hand" (Genesis 22:12), they returned home safely, and Abraham returned to his servants.

"Let him come and carry his burdens" (Psalms 126:6) - he considered himself deaf and dumb and said nothing, as it is said, "The deaf cannot hear" (Psalms 38:14). That is why it says, "Let him come bearing his torches." [3] Another interpretation: "And God tested [Abraham]." (Genesis 22:1) "I am always mindful of your commandments and do not delay in keeping your commandments" (Psalms 119:60). This refers to Avraham, who quickly obeyed God's command to sacrifice his son Yitzhak.

Unlike Lot, his nephew, who lingered and hesitated. (Genesis 19:16) As soon as God said to Abraham, "Take your son" (Genesis 22:2), Abraham got up early in the morning and immediately set out on his journey. He doesn't see He saw nothing the first day and continued on his way. He woke up early the second day and saw nothing. It was not until the third day that he saw the divine presence standing on the mountain, as it is said, "On the third day Avraham looked up and saw the place afar off." (Genesis 22:4) Here it says "from afar" and elsewhere it says, "From afar Hashem appeared to me" (Jeremiah 31:2).

Why did God wait until the third day to reveal the place to Abraham? So that the nations of the world would not say that Avraham sacrificed his son brazenly, but that he had thought about it and done it out of love for God. When God revealed himself to Avraham, his fear overwhelmed him and he lost his mind. But he went ahead and sacrificed his son.

If he had waited even an hour, he wouldn't have done it. That is why God said he would suffer for three days so that everyone would know that he had acted out of love and not fear. As it says, "On the third day." (Genesis 22:4) When Avraham was about to slaughter his son, God's grace overcame him, and he cried out: "Do not raise your hand against the son." (Genesis 22:12) Rabbi Avin said in the name of Rabbi Helkiya: "It is foolishness for liars to say that God has a son.

If the son of Avraham, when he saw that he had to be sacrificed, and could not bear to see it, immediately cried out." Lay not your hand upon the son, etc. (Genesis 22:12), for if God had had a son, He would have allowed him [His son] to be sacrificed. He would not have turned the world into chaos and emptiness. That is why Solomon says "[God] is one, and there is no other, neither has he son or brother." (Ecclesiastes 4:8) And for the love of Israel they are called sons, as it is said, 'My firstborn son, Israel.' (Exodus 4:22)

Chapter 32: Prophets [1] These are the nations that the Lord left to test Israel with (Judges 3). It is written, "Do not kill them, lest my people forget; make them totter by your power and bring them down, O Lord our shield" (Psalms 59:12). Since the time that the Lord was revealed to Moses, He was seen only through the hand of an angel, as it is written, "And the angel of the Lord appeared to him in a flame of fire" (Exodus 3:2).

This angel was Michael, who guarded Moses and Israel at the sea, as it is written, "And the angel of God, who was going before the camp of Israel" (Exodus 14:19). In Egypt, an angel was sent to take them out, as it is written, "And he sent an angel and brought us out of Egypt" (Numbers 20:16). When they came to the desert and made the Golden Calf, Moses destroyed the angel, and they did not seek him anymore.

Moreover, the Lord said to him, "Guard yourself from him, and listen to his voice" (Exodus 23:21). When Moses heard that the Lord would not forgive their sin (Exodus 32:34), he began to say, "Why should we leave the one in whom it is written, 'Who is like you, O Lord, among the gods? Who is like you, majestic in holiness?' (Micah 7:18). He will bear our iniquities, etc." (Micah 7:19).

Moses wanted to take the one in whom it is written that He will not forgive their sin. The Lord said to him, "If your face goes, I will go" (Exodus 33:15). He said to him, "This is what I will do: my face will go, and I will leave you" (Exodus 33:14). "And as long as Moses was alive, he was not permitted to see the angel, until Joshua stood in Jericho and was revealed, as it is said: 'And it came to pass, when Joshua was by Jericho, that he lifted up his eyes and looked, and, behold, there stood a man over against him.' (Joshua 5:13) The angel said to him, 'I ask of you not to reject me, just as Moses rejected me and I have been bound for many years.

And now I have come to watch over you, as it is said: 'And he said, Nay; but as captain of the host of the LORD am I now come.' (Joshua 5:14)". The angel said to him, "I ask of you not to reject me, just as Moses sculpted me, I have been bound for many years, and now I have come to protect you, as it is said 'And he said, No, but as captain of the army of the LORD I have now come' (Joshua 5:14). And at that hour, the Lord commanded an angel to spare human beings from the nations, so that they may repent, such as Rahab the harlot, and also so that Israel may learn from them how to make war.

Therefore, it is said, "Do not kill them, lest my people forget" (Psalms 59:12). Israel should not forget how to wage war and they should also be tested with them. If they do not abandon them to the Lord and do not speak with arrogance, then I will also help them destroy their enemies. Move forward with courage and bring them down, O Lord, in the merit of whom?

In the merit of Abraham, 'Fear not, Abram, I am a shield to you' (Genesis 15:1), and so Moses said, 'Happy are you, Israel! Who is like you, a people saved by the LORD? He is your shield and helper' (Deuteronomy 33:29). And he said to Joshua, 'You are old and advanced in years, and there remains yet very much land to possess' (Joshua 13:1).

Nevertheless, I will expel them from before the children of Israel" (Joshua 13:6). Therefore, it is said, "These are the nations." [2] Another explanation: "And these are the nations. You have given your followers a banner, to rally around it in the face of the bow." (Psalm 60:6) Come and see the difference between the earlier generations and the later generations. God tested Abraham, as it is said, "God tested Abraham" (Genesis 22:1).

The generation of the wilderness was tested by God, as it is said, "I will rain down bread from heaven for you... that I may test them" (Exodus 16:4). But those who are tested by the nations, as it is said, "And these are the nations." This can be compared to a rich man who had vineyards. When he saw good wine, he would drink it, but when he saw bad wine, he would give it to his servant to drink.

Similarly, God tested Abraham because he was righteous, but these [later generations] are in the hands of the nations, "And these are the nations." [edit. Mishnah Sanhedrin 8:5] [3] Another explanation: "And these are the nations" (Genesis 10:32), our Sages of blessed memory said "Save us, O God of our salvation" (Chronicles 1:16:35), meaning the Jewish people said to God, "Master of the Universe, until when will we be under the control of our enemies?

Until when will we be enslaved?" Similarly, David said, "How long must I bear pain in my soul and have sorrow in my heart all day?" (Psalms 13:2). God replied, "It depends on you. Do teshuva (repentance) and I will destroy your enemies," as it says, "But My people did not hearken to My voice, and Israel would not obey Me.

So I gave them over to their stubborn hearts, to follow their own counsels" (Psalms 81:12-13). The Jewish people responded to God, "And when You do so, we will praise You," as it says, "Let sinners cease from the earth and the wicked be no more. Bless the Lord, O my soul. Hallelujah!" (Psalms 104:35).

Chapter 33 Writings: [1] "Blessed is the man who fears the Lord" (Psalm 112:1). This means that in the end, everything will be heard by God: "Fear God and keep His commandments, for this is the whole duty of man" (Ecclesiastes 12:13). How does one ultimately succeed? Nothing is more beloved than one who fears the Almighty, as it is written, "In the end, everything will be heard," etc. In the custom of the world, one person says to his friend, "I am rich and have plenty of wheat, oil, and wine."

His friends tell him, "You have everything, where will you put it? If you have no storage, you have nothing." Similarly, one who is rich and wise in knowledge, but does not have fear of sin, has nothing, as it is written, "In the end, everything will be heard," etc. For this reason, David said, "Blessed is the man who fears the Lord." This refers to Abraham, as it is written, "Now I know that you fear God" (Genesis 22:12).

"He delights greatly in His commandments" (Psalm 112:1). This refers to Abraham, as it is written, "Because Abraham obeyed Me and kept My charge, My commandments, My statutes, and My laws" (Genesis 26:5). "His descendants will be mighty on earth" (Psalm 112:2). This refers to Isaac, as it is written, "In Isaac shall thy seed be called" (Genesis 21:12).

What is written afterwards? "And the man waxed great, and went forward, and grew until he became very great" (Genesis 26:13). "The generation of the upright will be blessed" (Psalm 112:2). And Abraham was old and well-stricken in age; and the Lord had blessed Abraham in all things" (Genesis 24:1).

Similarly, God blessed Isaac after Abraham's death, as it is written, "And after the death of Abraham, God blessed Isaac his son" (Genesis 25:11). Therefore it is said, "The generation of the upright will be blessed."

Chapter 34: Torah [1] "And Abraham was old, coming with days" (Genesis 24:1)."The Woman of Valor, who can find? etc." (Proverbs 31:10) This entire verse is required regarding Sarah, as it is written above, "Afterward, Abraham buried Sarah" etc. (Genesis 23:19) and as soon as Sarah died, old age came upon him and he became elderly. The spirit of prophecy cried out and said, "A capable wife, who can find her..."

This can be compared to a skilled ship captain who conquered the waters and winds. Suddenly, pirates attacked him and he fought them off. Later, he came to a treacherous strait and a strong wind shattered his ship. He begged for mercy from the people around him, saying, "Yesterday, I conquered the waters and killed the pirates.

Now, I ask others to save me." They replied, "When your ship was strong, you were a hero and didn't need our help. Now that your ship is broken, you seek our aid." Similarly, Abraham was a hero and fought off the pirates when they attacked him (Genesis 14:15).

He also divided his wealth among himself, Ishmael, and his household of 318 people (Genesis 14:14). He saw his own strength on the day of Isaac's circumcision (Genesis 17:26) and was blessed by God (Genesis 14:19). Now, you say, "I am a stranger and a resident, etc." He said to them, "What shall I do? My wife has died, as it is written 'And I will bury my dead, etc.' (Genesis 23:4)."

Immediately, Abraham grew old. "A woman of valor, who can find her?" (Proverbs 31:10). This is Sarah, for "a woman of beautiful appearance" (Genesis 12:11), her husband trusted in her. "Please say that you are my sister" (Genesis 12:13).

"And he had abundant livestock" (Genesis 13:2). His camel was good and not evil, and Abraham treated it well for her (Genesis 12:16). She sought wool and flax, for she also fulfilled the commandments like Abraham. "Whatever Sarah tells you, listen to her voice, for in Isaac shall your offspring be called" (Genesis 21:12).

She was like a merchant ship that had been across the river and came to the land of Canaan. "And she rose up in the middle of the night, and Abraham rose early in the morning, etc." (Genesis 19:27). She planned a field and took it, which was the field of Machpelah, as it is written "So the field and the cave in it were established" (Genesis 23:20). She planted a vineyard with the fruit of her hands, for "the vineyard of the Lord of hosts is the house of Israel" (Isaiah 5:7).

She girded her loins with strength when the angels came to eat with Abraham and said to her, "Quickly, make three seahs, etc." (Genesis 18:6). The reason was that she was a good trader, and to Sarah he said, "Behold, I have given your brother a thousand pieces of silver, etc." (Genesis 20:16). She sent out her hand with the spindle, etc. (Proverbs 31:19). She drove out this maidservant (Genesis 21:10).

"Do not be afraid for your household from snow, for the Holy One, blessed be He, made an agreement with him that in the merit of circumcision and Sabbath, his sons will not descend to Gehenna. For every household that is circumcised has two Sabbath days and clothing. She made coverings for herself when they asked him, "Where is Sarah, your wife?" And he said, "Behold, in the tent" (Genesis 18:9).

They said to her, "Behold, you are with child, and your sons are destined to be priests, to wear the priestly garments and to serve in the Tent of Meeting, as it is written 'And they shall make the ephod, etc.'" (Exodus 28:6). When Sarah died, he leapt upon her, old and aged. Immediately, her husband became known in the gates, etc. [2] Another explanation: And Abraham was old, advanced in age, and the Lord had blessed Abraham with everything (Genesis 24:1).

"Grey hair is a crown of glory; it is gained by living a godly life" (Proverbs 20:29). From Adam to Abraham, twenty generations passed, and there is no mention of any of them being old except for the father, son, and grandson, who all stood together for four generations. Nobody knew who was the oldest among them, and they resembled one another. The son did not honor the father because they did not know who was older, as it is written: "Their days are quickly gone, and they pass away" (Psalms 78:33).

But when Abraham stood up, God honored him with this crown. This is like a king who had a beloved servant. He said to him, "I will give you gold and silver, and you have slaves and maids. But I will take the crown from my head and give it to you."

Similarly, Abraham was beloved by God, as it is said, "Abraham, my friend" (Isaiah 41:8). God said to him, "What can I give you? You already have gold and silver," as it is written, "And Abraham was very wealthy" (Genesis 13:2). But God said, "Look at what is written about me: 'the hair of his head was pure wool' (Daniel 7:9).

I will make you an ornate crown, as it is written, 'Grey hair is a crown of glory; it is gained by living a godly life' (Proverbs 16:31). And where will you find it? You will find it on the path of righteousness" (Proverbs 16:31).

Chapter 35: Prophets [1] "And King David was old and advanced in years" (1 Kings 1:1). It is said, "No man has power over the wind to restrain it" (Ecclesiastes 8:8), meaning that there is no one in the world who comes to die and says, 'I will close my mouth, and the spirit will not depart, or my ear or nostril will not breathe,' but he is unable to do so because he does not know from where the spirit comes out.

Rather, when his time comes, it blossoms forth and departs from him. Therefore, it is said, "No man has power over the spirit to retain the spirit" (Ecclesiastes 8:8), but "and the dust returns to the earth as it was" (Ecclesiastes 12:7). Rabbi Simon said, "Do not say so, but rather 'the spirit returns to God who gave it'" (Ecclesiastes 12:7). Just as when it was given, it was pure, holy, and worthy, therefore it returns.

And Abigail said to David, "But the soul of my lord shall be bound in the bundle of life" (1 Samuel 25:29), because David was a righteous man, and it was said of him, "What is this bundle of life?" As if to say, "The Lord God is the true God, the living God, and the everlasting King" (Jeremiah 10:10). "And the lives of your enemies He shall sling out as from the hollow of a sling" (1 Samuel 25:29), scattered in the four corners of the world, and then returns to the hollow of the sling, and the angels scatter it, and it returns again.

These are the souls of the wicked. Therefore it is said, "And the lives of your enemies," and it concludes, "no man has power over the spirit to retain the spirit." There is no dominion on the day of death, even for a great man, king, or nobleman, when he dies, he does not die alone, but his glory is with him, as it is said, "For he will take nothing with him when he dies; his glory will not descend after him" (Psalm 49:18).

As long as King David the righteous was alive, he was called king, and "Now King David was old and advanced in years" (1 Kings 1:1). And they called him "my lord the king" and wise and angelic, as the woman of Tekoa said to him, "My lord is wise, like the wisdom of an angel of God" (2 Samuel 14:20). Similarly, Jonathan son of Abiathar the priest said to Adonijah, "But our lord King David has made Solomon king" (1 Kings 1:43).

And Bathsheba said, "May my lord King David live forever" (1 Kings 1:31), and Nathan the prophet said to him, "My lord the king, you have said Adonijah shall be king after me" (1 Kings 1:24). Thus, David had much honor, greatness, and splendor. However, when his time came to die, there is no mention of his being a king, lord, wise man, or angel. Only his name is mentioned, as it says, "David was old and advanced in years" (1 Chronicles 23:1).

"David slept with his fathers" (1 Kings 2:10), and "David's days drew near to die" (1 Kings 2:1). Therefore, Solomon said, "There is no authority on the day of death. And there is no discharge in war" (Ecclesiastes 8:8), not like the kings of flesh and blood. Rabbi Aha said in the name of Rabbi Simon, "When the king asks the army commander to conscript troops, the commander comes to take the troops, and they give him much silver and gold, but he takes from them and does not send them, but sends others in their place.

However, in death, there is no such thing, and there is no dispatch in war, and the wicked shall not escape their masters" (Ecclesiastes 8:8). "The one who sins shall die" (Ezekiel 18:20). And if you say, "But righteous people do many good deeds and still die," it is not true that wealth helps on the day of wrath, but righteousness delivers from death (Proverbs 11:4). And the one who does righteousness does not die, but lives forever.

It does not say, "Wealth helps on the day of wrath," but "righteousness delivers from death," even though righteous people die in this world. However, in the future, they will live forever and ever, but the wicked will die in this world and the world to come, as it says, "The wicked shall not escape their masters," and "When they are judged, return them to Sheol" (Psalm 9:18). "But concerning the righteous it is said, 'And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him.' (Malachi 3:17) David said before the Lord, 'Do not cast me off in the time of old age; forsake me not when my strength faileth.' (Psalm 71:9) When I was young, I went out to war and gave my life for your children, but now that I am old, I have no more strength, and they say, 'How long will this old man live?'

As it is said, 'When will he die, and his name perish?' (Psalm 41:6) I ask of you, that even in my old age and gray hairs, O God, do not forsake me.' (Psalm 71:18) The Lord answered him, 'So will I do unto thee, until thy old age, and until thy grey hairs, etc.' (Isaiah 46:4)" [2] Another thing: "And King David was old." As it is written: "The king who sits on the throne of judgment scatters away all evil with his eyes." (Proverbs 20:8) Come and see: When the wicked prosper in the world, evil comes upon the world.

But when the righteous prosper in the world, everyone rejoices. When King David was reigning, everyone would say, "Long live the king!" The word "vehamelech" (and the king) is a word of joy. The phrase "Melech David" (King David) contains two words, "Melech" (king) and "David."

When King Zedekiah was reigning, everyone would say, "And Zedekiah reigned" (Jeremiah 37:1). Concerning them, it is written, "Then you shall again discern between the righteous and the wicked, between one who serves God and one who does not serve Him." (Malachi 3:18)

Chapter 36: Writings [1] song of ascents. I lift my eyes to the mountains, etc. (Psalms 121:1). "Until the day breathes and the shadows flee" (Song of Songs 2:17). Since Israel is subjected to kingdoms, they say "Master of the Universe, until when will the nations rule over us?" as it is written, "How long will I harbor counsel within my soul, agony in my heart all day?" (Psalms 13:3) And the Holy One, blessed be He, says to them, "Until the dawn breaks forth," as it is said, "Until the day breathes and the shadows flee" (Song of Songs 2:17).

The shadows refer to the kingdoms, as it is said, "Woe to us, for the day is turning, for the shadows of evening lengthen" (Jeremiah 6:4), and so too, Moses says, "Remove the veil from their faces" (Numbers 14:9). At that hour, Israel sits in peace and says, "Your heart will meditate on fear" (Isaiah 33:18). This fear is the kingdom of Babylon, and "four living creatures of terror and strength" (Daniel 7:7) are its measure.

"Where is the scribe, where are the weighers" (Isaiah 33:18), where are the tax collectors who would weigh out their taxes? The Holy One, blessed be He, says to them, "Do not fear, you will not see a fierce people" (Isaiah 33:19). And the shades will flee, missing two things, and returning two things, as it says, "And the redeemed of the Lord will return and come to Zion with singing, and everlasting joy will be upon their heads" (Isaiah 51:11).

Here are two things. "And sorrow and sighing will flee away" (Isaiah 35:10), here are two more things. Therefore it says, "Until the day breaks and the shadows flee away" (Song of Songs 4:6). In the merit of whom?

In the merit of he who said, "I will go to the mountain of myrrh" (Song of Songs 4:6), this is Abraham. Just as myrrh is the head of spices, so too Abraham is the head of the righteous. "And to the hill of frankincense" (Song of Songs 4:6), this is Isaac, who was bound on the altar like frankincense, as it says, "And he laid him on the altar" (Genesis 22:9). [God] said to him, "Do not lay your hand on the boy" (Genesis 22:12).

Isaac began to cry out, "I lift up my eyes to the mountains" (Psalms 121:1), but he did not do anything, except that "he saw, and behold a ram" (Genesis 22:13). At that moment he said, "My help comes from the Lord" (Psalms 121:2).

Chapter 37: Torah [1] "These are the generations of Isaac" (Genesis 25:19). This is what the Lord, the God of Israel, said across the river, "Come and see how righteous these sons are, they are a great gift. How great was the gift that God gave to Abraham when He said, "I will make you into a great nation" (Genesis 12:2). And because he had no son, he began to ask God, "How will I know that I will inherit it?" (Genesis 15:8).

"What benefit have you given me, seeing I have no children?" (Genesis 15:2). As it says, "Lord God, what will You give me, seeing I am childless?" (Genesis 15:2). God said to him, "I will give you," as it is said, "I cause those who love me to inherit substance" (Proverbs 8:21), and it is also written, "A good man leaves an inheritance to his children's children" (Proverbs 13:22). Therefore, He gave him the great gift of Isaac, as it is said, "And I will give him Isaac" (Joshua 24:3).

And why did Abraham ask, "What will you give me?" It was not because he doubted God's ability to provide, but because he was an astrologer and saw that he would not have children, neither he nor Sarah, and all the astrologers agreed. He asked God, "Is it possible for me to have children?" because even though everyone said it was impossible, he didn't believe it until he saw for himself in the stars.

God said to him, "Stop looking at these things and leave this state of mind," as it is said, "And He brought him forth abroad" (Genesis 15:5). When they told Abraham that he would not have children and Sarah would not give birth, as it is written, "And Sarai Abram's wife bore him no children" (Genesis 16:1), he asked, "When will you give me children?" And God said to him, "Your name shall no longer be called Abram, but Abraham," as it is written, "Neither shall thy name any more be called Abram, but thy name shall be Abraham" (Genesis 17:5).

God said to him, "Abram cannot have children, but Abraham can," and Sarah gave birth, as it is written, "And Sarah conceived, and bore Abraham a son" (Genesis 21:2). Therefore, it is said, "These are the generations of Isaac." [2] Another interpretation: "And these are the generations of Isaac. The crown of the elders are the children's children, and the glory of children are their fathers. (Proverbs 17:6) There are good children who give a crown to their fathers, and there are wicked children who take the crown from their father, as it says, "And Ham, the father of Canaan, saw..." (Genesis 9:22).

But Shem and Japheth covered the nakedness of their father. (Genesis 9:23) Ishmael serves idols, but Isaac, who was the burnt offering of the Lord, gave a crown to his father. These are the generations of Isaac. Reuben, unstable as water... (Genesis 49:4) and Joseph hurried and went up to his father... (Genesis 50:4). Absalom said, "I will strike down the king alone." (2 Samuel 17:1) But Solomon rode on his own mule... (1 Kings 1:33) Hezekiah stood and added to the work, as it says, "And he did what was right in the eyes of the Lord, according to all that David his father had done." (2 Kings 18:3) Be the crown of the elders, children's children.

These are the generations of Isaac." [3] Another interpretation: "These are the generations of Isaac. They shall not labor in vain or give birth to children for terror, for they are the blessed seed of the Lord (Isaiah 65:23). 'They shall not labor in vain' refers to Abraham and Sarah who worked hard until they were blessed with Isaac, and 'they shall not give birth to children for terror' means that if Ishmael had been left with them, he would have killed Isaac, as it says, 'And Sarah saw' (Genesis 21:9).

There is no 'mocking' except for someone who seeks to kill, as Solomon explains, 'Like a madman who throws firebrands, arrows, and death, is the man who deceives his neighbor and says, "I am only joking" (Proverbs 26:18-19). The Lord said, 'If he kills him, the foundations of the world will collapse.' Sarah began by saying, 'Cast out this slave woman with her son' (Genesis 21:10), and these are the generations of Isaac." [4] Another interpretation: These are the generations of Isaac.

But haven't we already heard "These are the generations of Ishmael" (Genesis 25:12)? Here we have "These are the generations of Isaac, son of Abraham". One might think that they are similar, God forbid, but "the Lord knows the way of the righteous" (Psalm 1:6). This can be compared to a donkey's foal that fell into a rose oil, and although its smell became pleasant from the rose oil, in the end it returns to its previous state.

So too with the donkey's foal, which is the Egyptian handmaid, as it is written "Their flesh is the flesh of donkeys" (Ezekiel 23:20), she cleaved to Abraham and bore Ishmael, and it is written "These are the generations of Ishmael, son of Abraham." But in the end, she returned to her previous state, as it is written "And his mother took for him a wife from the land of Egypt" (Genesis 21:21), who was the Egyptian handmaid.

However, look at what Abraham commanded for him, that his servant Eliezer should not take a wife for him from the daughters of Canaan, but rather from Abraham's family (Genesis 24:38). Therefore, "These are the generations of Isaac" and so on, but "Ishmael, these are the generations of Ishmael, whom Hagar the Egyptian, Sarah's maidservant, bore to Abraham" (Genesis 25:12). [5] Another interpretation: "And these are the generations of Isaac, son of Abraham."

Abraham begot Isaac. And do I not know that Abraham begot Isaac? Rabbi Chanina Rabba gave a parable: It is like a dove that was pursued by falcons and crows. It fled from them and entered and sat on a nest, and people said, "These eggs are from the dove."

And this one said, "They are from the crow." One [wise man] said to them, "As long as they are eggs, it is not known whether they are from the crow or from the dove. But when they hatch and produce offspring, you will know who they are from." Similarly, Sarah was moved many times.

By Pharaoh and by Abimelech, they began to say, "She was not impregnated by anyone other than Pharaoh" or "She was not impregnated by anyone other than Abimelech." God said to them: "You will be silenced with shame's silence, you liars" (Psalm 31:19). They waited until she gave birth, and then they saw to whom he resembled. Immediately, God commanded the angel in charge of the form of the fetus not to form him to resemble his mother, but to form him to resemble his father, so that everyone would know that he was only from his father.

The fetus immediately came out resembling his father. Therefore, it is said, "And these are the generations of Isaac, son of Abraham" [Abraham begot Isaac]. [Talmud Bavli, Yevamot 64a:5-6]

Chapter 38: Prophets [1] "And King David was old, advanced in years (1 Kings 1:1) And Scriptures says, "And those who hope in the Lord will renew their strength" (Isaiah 40:31). and our Sages said that for thirteen years, David was sick and bedridden, and seven sheep were exchanged under him every day, which exhausted me with groaning; all night I drench my bed with tears, I soak my couch with weeping. (Psalm 6:7) These were the thirteen years that he suffered punishment for the sin he had committed.

His enemies said, "When will he die and his name perish?" (Psalm 41:6) Until he begged for mercy from the Holy One, blessed be He, and said before Him, "Master of the Universe, You have kept me alive for the sake of the Temple that Samuel the Prophet entrusted to me. Please grant me life so that I may stand up from this bed and complete the scroll of the construction of the Temple," as it says, "But You, O Lord, be gracious to me and raise me up, that I may repay them." (Psalm 41:11) He was raised from his illness and completed the scroll of the construction of the Temple.

As soon as the Holy One, blessed be He, heard his prayer, he stood up from his bed, as it says, "So King David rose to his feet." (I Chronicles 28:2) And where does a person stand? Not on his feet? And what does it mean that he stood on his feet? It means that he was healed and became healthy and stood on his feet after all those years, and he handed them the scroll of the Temple, all in writing, "From the hand of the Lord upon me, He gave me understanding." (1 Chronicles 28:19) And it says, "David also gave Solomon his son the plan of the vestibule, its houses, its treasuries, its upper chambers, and its inner chambers, and the plan of all that he had in mind." (1 Chronicles 28:11-12) Therefore, it is said, "But those who hope in the Lord will renew their strength." (Isaiah 40:31)" [2] "And King David was old and advanced in years, so that they would multiply your days, etc." (Deuteronomy 11:21) "And King David grew old and came of age" refers to the days of the World to Come, as it is said, "One thing I ask from the Lord, this only do I seek: that I may dwell in the house of the Lord all the days of my life." (Psalms 27:4) This refers to the World to Come, where there is no taste of death, as it is said, "He will swallow up death forever." (Isaiah 25:8) This teaches you that in this world, even the ministering angels weep for the righteous above, just as human beings weep below.

But in the future world, there will be no more weeping, as it is said, "God will wipe away tears from all faces." (Isaiah 25:8) And "faces" refers to the ministering angels, as it is said, "Their faces had the appearance of human faces." (Ezekiel 1:10) Therefore, "And King David was old and advanced in years." [3] Another explanation: "And King David was old, advanced in years, and they covered him with clothes, but he could not get warm" (1 Kings 1:1).

Regarding him, Solomon said, "I have seen under the sun that time and chance happen to them all" (Ecclesiastes 9:11) yesterday. And David hurried and ran to the battle, etc. (1 Samuel 17:48). And now he descends and is weary, as it says, "And David was faint" (2 Samuel 21:15). Yesterday they dressed him, and he said, "I cannot walk in these, for I have not tested them" (1 Samuel 17:39), because his body was shivering from the fear of the angel who deceived him, the Angel of Satan.

And God counted it as a sin against Israel at that time, and sent an angel to Jerusalem to destroy it, and when he destroyed it, God saw it and had compassion on the calamity (2 Samuel 24:15). What did the angel do? He said, "I know that the Holy One, blessed be He, is filled with wrath against them. If I go and kill them, He will support me.

But now I will blemish them with my own hand, so that He will see and have mercy on them." And when he went and killed seventy thousand men from them, God saw it and had compassion on the calamity, etc. These are the words of Rabbi Judah, and Rabbi Nehemiah says, "What did He see? And God had compassion on the calamity." Rather, the angel went and sat on Mount Moriah and said before Him, "Master of the Universe, You made a covenant with their father Abraham, that You would conquer Your mercies to do Your will in this world.

But did You not say before him, "So Abraham called that place The Lord Will Provide. Adonai-yireh, (Genesis 22:14) And to this day it is said, 'On the mountain of the Lord it will be provided.' Just as I had the opportunity to answer you and say, 'Yesterday you told me that through Isaac your offspring would be reckoned.' (Genesis 21:12) And now you say, 'Take your son.' (Genesis 22:2) I had the privilege to answer you and yet I said nothing.

I made myself like a mute and did your will. So too, whenever sinners come before you and you have the right to punish them, may you suppress your anger and not punish them, but remember the binding of Isaac and have mercy on them." The angel said to God, "That was not the agreement that you had made with Abraham, and now you are killing them?" As it says, "Then the Lord saw it and was grieved by the evil." (1 Chronicles 21:15) What did God see?

He saw the binding of Isaac and had mercy on them. Therefore, Solomon said, "A king's wrath is like the roar of a lion, but his favor is like dew on the grass." (Proverbs 19:12)

Chapter 39: Writings [1] A song of ascents. I lift up my eyes to the mountains— where does my help come from? My help comes from the Lord, the Maker of heaven and earth. (Psalm 121:1-2) Blessed are the people of Israel when they do the will of the Lord, as they are elevated like ministering angels, as it is said, "And the Lord will make you the head and not the tail; you shall be only at the top, and not at the bottom" (Deuteronomy 28:13).

The phrase "only at the top" is not written here, but rather "at the top." What does "only" signify? It means that sometimes you are above, but when you listen to the voice of the Lord and fulfill His commandments, as it is written, "if you listen to the voice of the Lord your God" (Deuteronomy 28:13), you are always elevated. However, if you don't follow His will, you are sometimes below, as it is written, "And the stranger who is among you shall rise higher and higher above you, and you shall come down lower and lower" (Deuteronomy 28:43).

This is also what God promised to Abraham when He said, "Look now toward heaven and count the stars if you are able to number them.... So shall your descendants be" (Genesis 15:5). In another place, He says, "And your descendants shall be like the dust of the earth" (Genesis 28:14). Why did He say "dust" if He had already said "stars"?

He meant that when your children do My will, just as the stars are above all the world, so too will your children be above all, but when they do not do My will, just like the dust is below, so too will they be below. As it says, "For the king of Aram has destroyed your people and made them like the dust in threshing" (2 Kings 13:7). He said to Abraham, "And so you leave them," but Abraham replied, "Are You not the One who sustains them?"

As it is written, "Rise up and shake off the dust" (Isaiah 52:2). The generations said to him, "Master of the Universe, the time of the end and the appointed time has arrived." Therefore, David said, "I will lift up my eyes to the hills, from where does my help come? My help comes from the Lord, who made heaven and earth." (Psalms 121:1-2)

Chapter 40: Torah [1] And it came to pass, that when Isaac was old (Genesis 27:1). Twenty generations passed until Abraham, in which old age is not mentioned except for him, as it says, "Now Abraham was old" (Genesis 24:1). And Isaac also stood [before God] and it came to pass, that when Isaac was old (Genesis 27:1). And Jacob also stood [before God], as it says, "And the eyes of Israel were dim with age" (Genesis 48:10).

The verse (Psalms 102:17) says, "He will regard the prayer of the destitute, and not despise their prayer." The only way [to achieve this level of prayer] is through old age, as it says, "The beauty of young men is their strength, and the glory of old men is their gray hair" (Proverbs 20:29). Abraham merited his son through five things, as our Rabbis taught: the father merits a son through five things: through his [the father's] name, through his [the father's] good deeds, through his [the father's] wealth, through his [the father's] strength, and through his [the father's] wisdom.

Similarly, Isaac [merited his son through five things], and similarly Jacob [merited his son through five things]. Similarly, Jacob merited Joseph [through these five things], who resembled him in appearance and in title, as it says, "And Joseph was handsome in form and appearance" (Genesis 39:6). [He resembled him] in wisdom, as it says, "Behold, he is the master of dreams" (Genesis 37:19). He had beauty, appearance, and wisdom.

And in Isaac's case, it is written, "Who is this man?" (Genesis 24:65). What is the meaning of "this man" in reference to Joseph? That he was handsome and had wisdom. Likewise, Isaac was also built with wisdom.

And just as Joseph stood up to his brothers in strength, so did Isaac stand up in strength against all the men of Gerar. Just as Joseph was wealthy, so was Isaac wealthy, as it says, "And the man became great and went forward and became very great" (Genesis 26:13). The verse (Genesis 26:8) explains [the word] "wisdom" as meaning "the greatness of his children." From where do we learn that Isaac was handsome like Joseph?

It is written about Joseph, "And Joseph was handsome in form and appearance," and when he went to his brothers, what did they say? "Behold, the master of dreams is coming!" (Genesis 37:19). And it is said about Isaac, "Who is this man?" (Genesis 24:65). What is the meaning of "this man" in reference to Joseph?

That he was handsome and had wisdom. Likewise, Isaac was also built with strength, as it says, We know this from the fact that he dug many wells, as it says, "Isaac dug again the wells of water" (Genesis 26:18), and "Isaac's servants dug in the valley" (Genesis 26:19), and "they dug another well" (Genesis 26:21). He had strength in his hands. From where do we know that he was wealthy?

It says, "The man became great, and he grew richer and richer until he was very wealthy" (Genesis 26:13). And from where do we know that he lived to a ripe old age of 180 years? It says, "And Isaac lived one hundred and eighty years" (Genesis 35:28). Abraham was the son of Terah, and Isaac was the son of Abraham.

Why does the Torah mention this? Because God said to Isaac, "You have merited these five things, so I will add another five years to your life, like your father Abraham." That is why it says, "Look upon your servants" (Psalms 119:16). Anyone who has merit will receive these five things, and anyone who does not have merit will receive five calamities in return.

And who was this? Joab, as it is said: "Let Joab and his descendants be perpetually guilty of their bloodshed. May they be afflicted with leprosy, jaundice, and starvation." (2 Samuel 3:29) Leprosy corresponds to strength; one who has leprosy has no strength. Jaundice corresponds to beauty; even if someone is young and jaundiced, there is no beauty in them.

Starvation corresponds to wealth, as it says, "Come, eat my food and drink the wine I have mixed. Leave your simple ways and you will live" (Proverbs 9:5-6). One who is starving has no leisure to engage in Torah study. Falling by the sword corresponds to the five aspects of praise.

These are five calamities corresponding to five aspects of praise. One who does not merit praise inherits these five kinds of calamities, like Joab. But one who does merit praise receives them like Isaac, as it is said, "And it came to pass, when Isaac was old" (Genesis 27:1), and David cries out, "May your children be like your ancestors" (Psalms 45:17). Therefore, it says, "And it came to pass, when Isaac was old." [2] Another interpretation: "And it came to pass when Isaac was old."

This teaches that "You have done many things, O Lord my God, even Your wonderful works and Your thoughts towards us" (Psalms 40:6). Israel said to Him, "You have done many wonders and thoughts for us. Why do You do all these wonders for us? Why do You think these thoughts for us?"

As it is said, "Your wonders and Your thoughts towards us." For us, You punished the wicked and You punished the righteous. How did God know that Isaac loved Esau and was about to bless him? God said, "I will dim Isaac's eyesight so that he will not see who he is blessing, so that Jacob will receive the blessings."

Therefore it is written, "And it came to pass when Isaac was old." [3] Another interpretation: when Isaac grew old, it is written above that "Esau was forty years old, and he took as wives Judith the daughter of Beeri the Hittite, and Basemath the daughter of Elon the Hittite, and they made life bitter for Isaac and Rebekah." (Genesis 26:34-35). "A foolish son is a vexation to his father, and bitterness to her that bore him." (Proverbs 17:25).

Yet, despite all of this, his father called him "the elder." "And Isaac called Esau his elder son" (Genesis 27:1), and his mother called him "the elder," as it says, "And Rebekah took the goodly garments of her elder son Esau" (Genesis 27:15). The Holy One, blessed be He, said, "Behold, there are the old and the aged who lack understanding, but I called him 'small,' as it is said, 'Behold, I have made you small among the nations'" (Obadiah 1:2).

This is similar to a person who had a text to write that said, "heroic knights." Someone came to him to have his son's name inscribed and said to him, "Look at my son. He is young, but tall and sturdy." His mother also said, "Look at our son.

He is tall and sturdy." He replied to them, "He is tall and sturdy before you, but I do not know. After all, the scale (i.e., measuring tool) will determine his true height. If he is indeed tall, then he will be measured and found to be tall.

However, if he is not tall, then he will be measured and found to be small and disqualified." Thus, Rebekah called him "the elder," and Isaac called him "the elder." The Holy One, blessed be He, said to them, "Who else in My world is sovereign and rules without Me? As it is said, 'Who is he that speaks, and it comes to pass, unless the Lord commands it?' (Lamentations 3:37).

He said to them, "Why do you insist on calling him 'the elder' in My house? I made him small." And you call him 'the elder,' but he is only small, as it is said, 'Behold, I have made you small among the nations'" (Obadiah 1:2).