Bereshit Rabbah Reader

Yehuda bar Rabbi began: “They do not know and they do not understand, for their eyes are sealed from seeing, their hearts from understanding” (Isaiah 44:18). That is what is written: “The giants were on the earth in those days” (Genesis 6:4). Yehuda bar Rabbi said: Should they not have learned from their predecessors? That is a rhetorical question. Should the generation of the Flood [not have learned] from the generation of Enosh;6They began engaging in idol worship and God inundated them with the ocean water. the generation of the Dispersion from the generation of the Flood, as it is written after the Flood: “The entire earth was ….”

Rabbi Elazar and Rabbi Yohanan. Rabbi Elazar says: "and the same words" (Genesis 11:1) means sharp words. The deed of the generation of the Flood is set forth explicitly; the deed of the generation of the Dispersion is not set forth explicitly. "And the same words" means that they spoke sharp words against "the LORD our God, the LORD is one" (Deuteronomy 6:4), and about the one Abraham who was in the land. They said: Abraham is a barren mule, he cannot beget. And about "the LORD our God" they said: It is not for Him to choose for Himself the upper realms and to give us the lower ones. Rather, come, let us make ourselves a tower, and let us put an idol at its top, and place a sword in its hand, so that it may appear as though it is waging war against Him. The Rabbis said: "one language" (Genesis 11:1). A parable: like one who had a cellar of wine. He opened the first barrel and found it to be vinegar, the second and found it to be vinegar, the third and found it to be vinegar. Thus he learns that the whole of it is spoiled. Rabbi says: Great is peace, for even if Israel worships idols yet there is peace among them, the Omnipresent says, as it were, I cannot rule over them, since there is peace among them. From this you learn that great is peace and hated is strife. "And it came to pass as they journeyed from the east" (Genesis 11:2). They journeyed from the east to go to the east. Rabbi Elazar son of Rabbi Shimon said: they removed themselves from the Ancient One of the world. They said: We desire neither Him nor His divinity. "And they found a plain" (Genesis 11:2). Rabbi Yehudah says: all the nations of the world gathered to see which plain would hold them, and in the end they found one. "And they settled there" (Genesis 11:2). Rabbi Yitzhak said: every place where you find the word "settling," Satan leaps in.

Rabbi Azarya began: “We sought to heal Babylon, but it was not healed; forsake it, and let us go, each to his land, as its judgment reaches the heavens and rises to the sky” (Jeremiah 51:9). “We sought to heal Babylon” – in the generation of Enosh. “But it was not healed – in the generation of the Flood. Forsake it, and let us go, each to his land – “the entire earth was of one language.”

Rabbi Elazar and Rabbi Yoḥanan, Rabbi Elazar says: “And common speech [udvarim aḥadim]” – obscured speech [diburim aḥudim].7Aḥudim means obscured in Aramaic. The [sinful] acts of the generation of the Flood are stated explicitly, while the [sinful] acts of the generation of the Dispersion are not stated explicitly. Udvarim aḥadim – they said harsh words regarding “the Lord is our God, the Lord is one [eḥad]” (Deuteronomy 6:4), and regarding “Abraham was one [eḥad]” (Ezekiel 33:24) – in the land. They said: ‘This Abraham is a barren mule, he does not beget children.’ Regarding the Lord our God, they said: ‘How arrogant of Him to select the upper reaches for Himself and to give us the lower reaches. Instead, let us come and make a tower and craft an idol at its top, place a sword in its hand, and it will appear as though it is waging war against Him.’ Another interpretation,8In some Midrash texts it says here: Rabbi Yoḥanan said. udvarim aḥadim, all their items were united [aḥudim] among them – what was in the possession of this one, was in the possession of that one, and what was in the possession of that one, was in the possession of this one.9They shared all their possessions as common property. The Rabbis say: “One language” – this is analogous to one who had a wine cellar. He opened one barrel and found it to be vinegar;10The wine had spoiled. a second, and found it to be vinegar; a third, and found it to be vinegar; [he said:] it is obvious that all of it has gone bad.11The generation was the third wicked generation after the generations of Enosh and of the Flood. The Holy One blessed be He saw this as proof that all future generations would also be wicked. Rabbi Eliezer said: Which is worse [for a king], the one who says to the king: ‘It is either me or you in the palace,’ or the one who says: ‘I am in the palace and you are not?’ Certainly, it is worse when one says to the king: ‘I am in the palace and you are not.’ So, the generation of the Flood said: “What is the Almighty that we should serve Him? What good will it do if we encounter Him?” (Job 21:15). The generation of the Dispersion said: ‘How arrogant of Him to select the upper reaches for Himself and to give us the lower reaches. Instead, let us come and make a tower and craft an idol at its top, place a sword in its hand, and it will appear as though it is waging war against Him.’12They are thus analogous to the one who said: “I am in the palace and you are not.” Yet those of the generation of the Flood, no remnant of them remained, while those of the generation of the Dispersion, a remnant of them remained.13The punishment of the generation of the Flood was worse than that of the generation of the Dispersion, although it seems that the sin of the generation of the Dispersion was more egregious. The explanation is that the generation of the Flood, because they were steeped in robbery, as it is stated: “They move boundaries; they rob a flock and herd it” (Job 24:2), that is why no remnant of them remained. But these, [the generation of the Dispersion], they loved each other, as it is stated: “The entire earth was of one language,” that is why a remnant of them remained. Rabbi says: Great is peace, as even if Israel engages in idol worship, but there is peace among them, the Omnipresent says: ‘It is, as it were, that I have no power over them, since there is peace among them,’ as it is stated: “Ephraim is attached to idols, leave him” (Hosea 4:17). But once there was divisiveness between them, what does it say? “Their heart has separated; now they will be punished” (Hosea 10:2). You thus learn: Peace is great, and dispute is despised. “Udvarim aḥadim” – the act of the generation of the Flood was stated explicitly; the act of the generation of the Dispersion was not stated explicitly. Another matter, “udvarim aḥadim” – they said sharp [ḥadim] words, saying: ‘Once every one thousand six hundred and fifty-six years, the firmament collapses. Come and let us prepare supports; one to the north, one to the south, one to the west, and the one here will support it to the east.’ That is what is written: “The entire earth was of one language and of common speech.”

“It was as they traveled from the east, and they found a valley in the land of Shinar and they settled there” (Genesis 11:2). “It was as they traveled from the east [mikedem]” – did they travel from the east to go to the east?14The valley of Shinar is also in the east. Rabbi Elazar ben Rabbi Shimon said: They transported themselves away from the ancient One [mikadmono] of the world. They said: ‘We want neither Him nor His divinity.’

“They found a valley” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: All the nations of the world assembled to determine which valley could contain all of them, and ultimately, they found one [in Shinar]. Rabbi Neḥemya said: “They found” – “if it is to scoffers, he will scoff” (Proverbs 3:34).15According to Rabbi Neḥemya, God showed them the valley, leading to their downfall, as is His practice when dealing with scoffers and sinners.

“And they settled there” – Rabbi Yitzḥak said: Wherever you find settlement, Satan leaps.16He leaps at the opportunity to tempt man to sin. Rabbi Ḥelbo said: Wherever you find tranquility, Satan comes to act as accuser. Rabbi Levi said: Wherever you find [excessive] eating and drinking, Satan comes to act as accuser.

“Each man said to his counterpart: Come, let us make bricks, and burn them thoroughly. The brick was for them as stone, and the clay was for them as mortar” (Genesis 11:3). “Each man said to his counterpart” – who said to whom? Rabbi Berekhya said: Mitzrayim said it to Kush.17”Each man said to his counterpart” does not refer to a conversation between members of the same nation, but a conversation between different nations.

“Come, let us make bricks and burn them thoroughly [venisrefa lisrefa]” – these peoples are going to be eradicated [mishtarpa] from this world.18By using this choice of words, they were unwittingly foretelling their own downfall. “The brick was for them as stone…” Rabbi Huna said: They met with success. One would come [with the intention] to lay one brick, and he would lay two. He would come [with the intention] to plaster two bricks, and he would plaster four.

“They said: Come, let us build us a city, and a tower, with its top in the heavens, and let us make a name for us; lest we be dispersed upon the face of the entire earth” (Genesis 11:4). “They said: Come, let us build us…” – Rabbi Yudan said: They built the tower, but they did not build the city [completely]. An objection was raised to him: “The Lord descended to see the city and the tower” (Genesis 11:5).

He said to them: ‘Read a subsequent verse: “They ceased to build the tower” is not written here, but rather, “they ceased to build the city”’ (Genesis 11:8).19They were in the middle of building the city, but they ceased building it. The tower, however, had been completed. Rabbi Ḥiyya bar Abba said: The tower that they built, one-third of it was burned, one-third of it sank [into the ground], and one-third of it still exists.

If you think it is small, Rabbi Huna said in the name of Rabbi Idi: Anyone who ascends to its top sees the palm trees before him as though they were grasshoppers. “And let us make a name [shem] for us” – Rabbi Yishmael taught: Shem is nothing other than idol worship.20This is based on: “And the name [shem] of other gods you shall not mention” (Exodus 23:13). “Lest we be dispersed upon the face of the entire earth” – Rabbi Shimon ben Rabbi Ḥalafta said: “A fool’s mouth is ruin for him” (Proverbs 18:7).21They unwittingly declared their true fate.

“The Lord descended to see the city and the tower that the children of man built” (Genesis 11:5). “The Lord descended to see the city and the tower…” – Rabbi Shimon bar Ḥalafta taught: This is one of ten descents [of God] stated in the Torah.22See Pirkei deRabbi Eliezer 14 and Avot deRabbi Natan 34:5. “That the children of man [ha’adam] built” – Rabbi Berekhya said: What would we have thought - the children of donkeys or the children of camels?23Why does it have to mention that they were children of man?

The explanation is that they were [true] sons of Adam the first man. Just as Adam the first man, after all the good that I performed on his behalf, he said: “The woman whom You gave to be with me…” (Genesis 3:12), so, two years from the generation of the Flood to the generation of the Dispersion, and “the entire earth was of one language” (Genesis 11:1).24They were ungrateful to God, just as Adam was.

“The Lord said: Behold, they are one people, and there is one language for them all and this is what they have begun to do; now nothing of all that they plotted to do will be prevented from them” (Genesis 11:6). “The Lord said: Behold, they are one people, and there is one language for them all” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: Since they are one people and one language, if they repent, I will accept them.25Since they share a common language, and peace reigns among them, I will give them a chance to repent.

Rabbi Neḥemya says: Who caused them to rebel against Me? Is it not because they were one people and one language? “Now [ve’ata], nothing…will be prevented [lo yibatzer] from them” – Rabbi Abba bar Kahana said: It teaches that the Holy One blessed be He afforded them an opportunity for repentance, as it is stated: “Ve’ata,” and ve’ata means nothing other than repentance, just as it says: “Now [ve’ata], Israel, what does the Lord your God ask of you?

Only to fear [the Lord your God]” (Deuteronomy 10:12). But they said: “No [lo].”26This is the interpretation of the word lo in lo yibatzer. The Holy One blessed be He then said: “All that they plotted to do will be prevented [yibatzer] from them.” This vineyard, when it does not produce fruit, what do its owners do to it? They sever its branches.27Severing from a grape vine is called betzira, and this is what the verse means by yibatzer.

“Come, let us descend, and we will muddle their language there, so that one will not understand the language of his counterpart” (Genesis 11:7). “Come, let us descend” – this is one of the instances that they altered for King Ptolemy28When translating the Torah for him. See Megilla 9b. – [they wrote:] “Come, I shall descend and I shall muddle.” “And muddle [navla] their language there” – Rabbi Abba bar Kahana said: From their language, I will make them into carcasses [nevela].

One of them would say to another: ‘Give me an axe,’ and he would give him a shovel. He would then strike him and split his skull. That is what is written: From their language, I will make them into carcasses [nevela]. “The Lord dispersed them from there upon the face of the entire earth, and they ceased to build the city” (Genesis 11:8).

“The Lord dispersed [vayafetz] them from there” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda said: The residents of Tyre went to Sidon, and the residents of Sidon to Tyre.29The dispersion was that each person went to a place different from his original home. Each land retained its borders. Rabbi Neḥemya said: Each and every person retained his land of his original residence and returned there. What, then, is meant by “He dispersed”?

It is that each [of the residents] of the lands gathered at the mountaintops,30They emerged from the valley and ascended to the surrounding highlands, but they did not leave their country. and each one [mountaintop] would absorb the residents of its place. The Rabbis say: Vayafetz is nothing other than inundated [vayatzef] – He inundated them with the sea and drowned thirty families of them. Rabbi Levi said: There is no misfortune that befalls a person that others do not benefit from it.

Those thirty families, from where were they replaced? It was from Abraham: sixteen from Ketura, twelve from Ishmael, and the other two: “The Lord said to her: Two peoples are in your womb” (Genesis 25:23).

“Therefore, its name was called Babel; because the Lord confounded [balal] the language of all the earth there, and from there the Lord dispersed them on the face of the entire earth” (Genesis 11:9). “Therefore, its name was called Babel” – one of Rabbi Yoḥanan’s students was sitting before him. He kept explaining something to him but he could not grasp it. He said to him: ‘Why are you having trouble grasping this?’ He said to him: ‘It is because I am away from my native land.’ He said to him: ‘Where is your land?’ He said to him: ‘I am from Bursif.’31A place in Babylon with a climate not conducive to studying Torah. He said to him: ‘Do not say that to me, but rather, from Bulsif’ – “because the Lord confounded [balal] the language [safa] of all the earth there.”

“These are the descendants of Teraḥ. Teraḥ begot Abram, Naḥor, and Haran, and Haran begot Lot” (Genesis 11:27). “These are the descendants of Teraḥ. Teraḥ begot Abram…” Rabbi Abba bar Kahana said: Anyone whose name is doubled, he has a share in this world and in the World to Come.

They raised an objection to him: ‘“Teraḥ, Teraḥ.” Does he have a share in this world and in the World to Come? That is astonishing.’ He said to them: ‘This, too, is not a contradiction, as Rabbi Yudan said in the name of Rabbi Abba bar Kahana: [God told Abraham:] “You shall go to your fathers in peace” (Genesis 15:15) – he gave him good tidings that his father has a share in the World to Come.

“You will be buried at a good old age” (Genesis 15:15) – he gave him good tidings, that Ishmael would repent.32“Good old age” refers to being happy and content in old age.

"And Haran died in the presence of Terah his father" (Genesis 11:28). Rabbi Hiyya, the son of the son of Rav Adda of Yafo, said: Terah was a worshiper of idols. One time he went out to a place and seated Abraham as a seller in his stead. A man would come wishing to buy, and Abraham would say to him: How old are you? And he would say to him: Fifty or sixty years old. And Abraham would say to him: Woe to that man, who is sixty years old and wishes to bow down to something a day old. And the man would be ashamed and go on his way. One time a certain woman came carrying in her hand a dish of fine flour. She said to him: Here, offer this before them. He rose, took a staff in his hand, and broke all the idols, and placed the staff in the hand of the largest one that was among them. When his father came, he said to him: Who did this to them? Abraham said to him: The largest one that was among them rose, took a staff, and broke them. His father said to him: Why do you mock me? Do they have knowledge? Abraham said to him: Let your ears hear what your mouth is saying! He took him and handed him over to Nimrod. Nimrod said to him: Let us bow down to fire. Abraham said to him: Let us rather bow down to water, which extinguishes fire. Nimrod said to him: Let us bow down to water. Abraham said to him: If so, let us bow down to the cloud, which carries the water. Nimrod said to him: Let us bow down to the cloud. Abraham said to him: If so, let us bow down to the wind, which scatters the cloud. Nimrod said to him: Let us bow down to the wind. Abraham said to him: And let us rather bow down to the human being, who bears the wind. Nimrod said to him: You are merely babbling words. I bow down to nothing but fire. Behold, I am casting you into it, and let the God to whom you bow down come and save you from it. When Abraham went down into the fiery furnace and was saved, they said to him: From whom are you descended? He said to them: I am descended from Abraham. They took Haran and cast him into the fire, and his innards were scorched, and he came out and died in the presence of Terah his father. This is what is written: "And Haran died in the presence of Terah," and so forth.

“Haran died in the presence of Teraḥ his father in the land of his birth, in Ur of the Chaldeans” (Genesis 11:28). “Haran died during the lifetime of Teraḥ his father” – Rabbi Ḥiyya grandson of Rav Ada of Yafo: Teraḥ was an idol worshipper [and a seller of idols]. One time, he went away to some place, and he installed Abraham as salesman in his stead. A person would come seeking to buy.

He [Abraham] would say to him: ‘How old are you?’ He would say to him: ‘Fifty or sixty years old.’ He would say to him: ‘Woe to this man who is sixty years old and seeks to prostrate himself before something that is one day old.’ He would be ashamed and leave.

One time, a certain woman came, carrying a dish of fine flour in her hand. She said to him: ‘Here, offer it before them.’ He arose, took a club in his hand, shattered all the idols, and placed the club in the hand of the largest among them. When his father came, he said to him: ‘Who did this to them?’

He said to him: ‘I will not lie to you, a certain woman came, carrying a dish of fine flour in her hand. She said to me: Here, offer it before them. I offered it before them. This one [idol] said: I shall eat first, and another one said: I shall eat first.

This big idol, who was standing among them, got up and took the club and shattered them.’ He [Teraḥ] said to him: ‘What, are you mocking me? Are they sentient at all?’ He said to him: ‘Do your ears not hear what your mouth is saying?’

He [Teraḥ] took him and handed him over to Nimrod.33The ruler of that land. He [Nimrod] said to him [Abraham]: ‘Let us bow down to fire.’ Abraham said to him: ‘Let us better bow down to water, that extinguishes fire.’ Nimrod said to him: ‘[All right,] let us bow down to water.’

He said to him: ‘If so, let us bow down to the clouds, that bear the water.’ He said to him: ‘[All right,] let us bow down to the clouds.’ He said to him: ‘If so, let us bow down to the wind, that scatters the clouds.’ He said to him: ‘[All right,] let us bow down to the wind.’

He said to him: ‘Better let us bow down to a person, who can withstand the wind.’ He said to him: ‘You are saying mere words. I bow down only to fire. I will cast you into it, and let that God to whom you bow down come and rescue you from it.’

Haran was there and he was conflicted. He said: ‘Either way [I will know what to do]; If Abraham is victorious, I will say: I am with Abraham, and if Nimrod is victorious, I will say: I am with Nimrod.’ When Abraham descended into the fiery furnace and was rescued, they said to him [Haran]: ‘With whom are you?’ He said to them: ‘I am with Abraham.’

They took him and cast him into the fire and his innards were scorched. He emerged and died in the presence of Teraḥ his father. That is what is written: “Haran died in the presence of Teraḥ…”

“Abram and Naḥor took wives for themselves; the name of Abram’s wife was Sarai and the name of Naḥor’s wife was Milka, daughter of Haran, father of Milka, and the father of Yiska” (Genesis 11:29). “Abram and Naḥor took wives for themselves” – Abram was one year older than Naḥor and Naḥor was one year older than Haran. Consequently, Abraham was two years older than Haran. Allow one year for the pregnancy of Milka and one year for the pregnancy of Yiska, Haran begot children at the age of six years,34Abraham was two years older than Haran and ten years older than Sarah, who is Yiska.

Yiska, Haran’s younger daughter, was born when he was eight. Milka, the elder, was born when Haran was seven, meaning that the pregnancy occurred when he was six. and Abraham did not beget. This is astonishing. “Sarai was barren; she had no child” (Genesis 11:30).

“Sarai was barren…[she had no [ein la] child]” – Rabbi Levi said: Every place that ein la is stated, ultimately she did have. “Sarai was barren; she had no [ein la] child” – she eventually had: “The Lord remembered Sarah” (Genesis 21:1). “Penina had children but Hannah had no [ein] children” (I Samuel 1:2) – and she eventually had: “For the Lord remembered Hannah, and she conceived and bore” (I Samuel 2:21).

“It is Zion, it has no [ein la] seekers” (Jeremiah 30:17) – and it eventually had: “A redeemer will come to Zion” (Isaiah 59:20); “Sing, barren one, who did not give birth; burst into song and rejoice, [for more are the children of the desolate than the children of the married wife, says the Lord]” (Isaiah 54:1).

“The Lord said to Abram: Go you, from your land, and from your birthplace, and from your father’s house, to the land that I will show you” (Genesis 12:1). “The Lord said to Abram: Go you, from your land…” – Rabbi Yitzḥak began: “Listen, daughter, see, and incline your ear. Forget your people and your father’s house” (Psalms 45:11). Rabbi Yitzḥak said: This is analogous to one who was passing from place to place, and saw a building with a [candle] burning in it.

He said: ‘Is it possible that this building has no one in charge of it?’ The owner of the building looked out at him and said: ‘I am the owner of the building.’ So, because Abraham our patriarch was saying: ‘Is it possible that this world is without someone in charge?’ The Holy One blessed be He looked at him and said to him: ‘I am the owner of the world.’

“The king will desire your beauty, as he is your master” (Psalms 45:12) – to show your beauty in the world. “And bow to him” (Psalms 45:12) – that is, “the Lord said to Abram.”

“The Lord said to Abram” – Rabbi Berekhya began: “By the fragrance of your good oils, your name is like poured oil” (Song of Songs 1:3). Rabbi Berekhya said: To what was Abraham our patriarch comparable? To a flask of balsam oil surrounded with a fastened cover, that was placed in a corner and its fragrance did not diffuse. When it was moved, its fragrance diffused. So, the Holy One blessed be He said to Abraham our patriarch: ‘Move yourself from one place to another place, and your name will be exalted in the world.’

“The Lord said to Abram” – Rabbi Berekhya began: “We have a little sister, and she has no breasts…” (Song of Songs 8:8). “We have a little sister [aḥot]” – this is Abraham, who joined together [iḥa] all the people of the world [in the service of God]. Bar Kappara said: Like one who sews up [meaḥeh] a tear. “Little” – while he was still little, he amassed mitzvot and good deeds.

“And she has no breasts” – he was not suckled with mitzvot and good deeds.1He was not brought up by parents who fostered belief in God. “What shall we do for our sister on the day that she will be spoken for?” (Song of Songs 8:8) – on the day that Nimrod decreed upon him to be cast into the fiery furnace.2See Bereshit Rabba 38:13. “If she is a wall, we will build upon her” (Song of Songs 8:9) – if he stands firm on his principles, like a wall, “we will build upon her.”

“And if she is a door [delet], we will decorate her” (Song of Songs 8:9) – if he is deficient [dal] in mitzvot and good deeds, “we will decorate [natzur] her with cedar panels” – just as a decoration is only temporary, so, too, I will support him only temporarily. He [Abram] said before Him: ‘Master of the universe, “I am a wall” (Song of Songs 8:10) – I stand firm on my principles.’ “My breasts are like the towers” (Song of Songs 8:10) – this refers to Ḥananya, Mishael, and Azarya.

“Then I was, in his eyes, as one who finds peace” (Song of Songs 8:10) – as he entered [the furnace] in peace and emerged in peace.

“The Lord said to Abram: Go you, from your land” – “wisdom will fortify the wise more than ten rulers who were in a city” (Ecclesiastes 7:19) – more than the ten generations that were from Noah to Abraham. From among all of them, I spoke only with you: “The Lord said to Abram: Go you, from your land.”

Rabbi Azarya began: “We sought to heal Babylon, but it was not healed; forsake it, and let us go, each to his land” (Jeremiah 51:9). “We sought to heal Babylon” – in the generation of Enosh; “but it was not healed” – in the generation of the Flood; “forsake it” – in the generation of the Dispersion; “and let us go, each to his land” – “the Lord said to Abram: Go you, from your land.”

Rabbi Azarya in the name of Rabbi Aḥa began: “You love righteousness and abhor wickedness. Because of this, God, your God, has anointed you over your counterparts with the oil of joy” (Psalms 45:8). Rabbi Azarya interpreted the verse regarding Abraham. When our forefather Abraham arose to seek mercy for the Sodomites, what is written there?

“Far be it from You to do a thing like this, to kill the righteous with the wicked, and [the righteous] will be…” (Genesis 18:25). Rabbi Aḥa said: [Abraham argued:] ‘You took an oath saying that You would not bring a flood upon the world. Are You seeking to evade Your oath? That is astonishing.

You [swore that You] will not bring a flood of water, but you may bring a flood of fire? If so, You have not fulfilled Your oath.’ Rabbi Levi said: “Shall the Judge of all the earth not practice justice?” (Genesis 18:25) – [Abraham argued”] ‘If You wish to have a world, there can be no strict justice, and if you wish strict justice, there can be no world. But you seek to hold the rope at both ends; You wish [to have] a world and You wish [to have] strict justice.

Choose one of them. And if You do not ease up a bit, the world will be unable to endure.’ The Holy One blessed be He said to Abraham: “You love righteousness and abhor wickedness.” “Over your counterparts” – what is “over your counterparts”?

From Noah until you there were ten generations, and from among all of them, I did not speak with any of them except for you.

“The Lord said to Abram: Go you, from your land” – what is written prior to this matter? “Teraḥ died in Ḥaran” (Genesis 11:32). Rabbi Yitzḥak said: If you follow the calculation [of years] until now, he [Teraḥ] still had an additional sixty-five years coming to him.3Abraham was born when Teraḥ was seventy years old (see Genesis 11:26), and he left him the first time when he seventy years old (Seder Olam Rabba 1), when Teraḥ was a hundred and forty years old.

But Teraḥ did not die until the age of two hundred and five (Genesis 11:32), sixty-five years after Abram left him. The explanation is that, initially, you expound that the wicked are considered dead [even] during their lifetimes.4So Teraḥ did die, in a sense, before Abraham left him. Because our forefather Abraham was fearful, and he said: ‘If I go, the name of Heaven will be desecrated because of me, as people will say: He abandoned his father and left him in his old age.’

The Holy One blessed be He said to him: ‘I exempt you from honoring your father and mother, but I do not exempt anyone else from honoring their father and mother.5That is what is meant by “Go you.” Moreover, I will have his death recorded before your departure; first: “Teraḥ died in Ḥaran” and then: “the Lord said to Abram.”

Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: “Go you [lekh lekha]” – twice,6This is expounded as though it was written: Lekh lekh – go, go. one from Aram Naharayim and one from Aram Naḥor.7God told him to leave both places. Rabbi Neḥemya says: “Lekh lekha” – twice, one from Aram Naharayim and Aram Naḥor, and one when He flew him from [the Covenant] between the Pieces and brought him to Ḥaran.8Abraham was seventy years old when he first went to Canaan, and it was then that God made the Covenant between the Pieces (Genesis 15) with him (Seder Olam Rabba 1).

He then returned to Ḥaran, and left again at age seventy-five, as recounted in our verse. That is what is written: “Your people [amekha] will volunteer on your day of battle [ḥeilekha]” (Psalms 110:3) – I was with you [imekha] when you volunteered on My behalf to descend into the fiery furnace. “On your day of battle” – when you assembled for Me all the hosts [haḥayalot] and masses.9They converted when you emerged from the furnace unscathed.

“In sacred glory [hadrei]” (Psalms 110:3) – from the radiance [hadar] of the world10From the east, where the sun rises, Ur of the Chaldeans. I sanctified you; “from the womb of the dawn [mishḥar]” (Psalms 110:3) – from the womb of the world11This, too, is a reference to the east. I have sought you out [sheḥartikha]. “Yours is the dew of youth” (Psalms 110:3) – because our forefather Abraham was fearful, saying: ‘Perhaps I have a sin on my hands because I was an idol worshipper all those years?’

The Holy One blessed be He said to him: “The dew of your youth” – just as dew evaporates, so, too, your sins will evaporate; just as dew is a sign of blessing for the world, so, too, you are a sign of blessing for the world. That is what is written: “I said: Would that I had wings like a dove; I would fly away and come to rest” (Psalms 55:7).12The verse is expounded as referring to Abraham, who had an intense desire to leave his land and go to the Land of Israel.

Why like a dove?13As opposed to some other bird. Because all other birds, when they are weary, they rest on a stone or on a tree, but a dove, when it flies and grows weary, it folds one of its wings and flies with the other wing. “I would wander [nedod] far away” (Psalms 55:8) – movement after movement, wandering after wandering.14Nedod is expounded as nidnud ¬– one wandering [nod] after another, from Ur of Chaldeans to Ḥaran and from Ḥaran to Canaan.

“To repose in the wilderness, Selah” (Psalms 55:8) – it is preferable to repose in the wildernesses of the Land of Israel rather than to repose in the palaces outside the Land. And if you object that Abraham did not act immediately, and did not rejoice over the words of the Omnipresent, and [you ask] why did he not depart [at once]? It is because he had not yet been permitted, but once he was permitted: “Abram went as the Lord had spoken to him, and Lot went with him” (Genesis 12:4).

Rabbi Levi said: When Abraham was traveling through Aram Naharayim and Aram Naḥor, he saw them eating, drinking, and reveling. He said: ‘Would that my portion not be in this land.’ When he reached the Promontory of Tyre, he saw them engaged in weeding at the time of weeding, hoeing at the time of hoeing,15They were a hard-working people, not given to merry-making. he said: ‘Would that my portion be in this land.’ The Holy One blessed be He said to him: “To your descendants I will give this land” (Genesis 12:7).

Rabbi Levi said: Twice “go you [lekh lekha]” is written,16Here and in Genesis 22:2. but we do not know which is more dear, whether it is the second or the first. From what is written: “[Go you] to the land of Moriah” (Genesis 22:2), we see that the second is more beloved than the first.17In the second, God told him his destination. Rabbi Yoḥanan said: “Go you, from your land” – from your district; “and from your birthplace” – this means your neighborhood; “and from your father’s house” – this means from your father’s household.

Why did he not reveal it [his destination] to him? It was to make it more endearing to him, and to give him a reward for each and every stride. That is in accordance with the opinion of Rabbi Yoḥanan [elsewhere], as Rabbi Yoḥanan said: “He said: Take your son, your only one” (Genesis 20:2). He [Abraham] said to Him: ‘This one is the “only one” to his mother and that one is the “only one” to his mother.’18Both Isaac and Ishmael were the only sons of their respective mothers.

He said to him: “Whom you love” (Genesis 22:2). He said to Him: ‘Are their partitions in the innards?’19Is there any limit on a father’s love for all his sons? He said to him: “Isaac” (Genesis 22:2). Why did He not reveal it to him [immediately]?

It was to make it more endearing to him, and to give him a reward for each and every statement. As Rav Huna said in the name of Rabbi Eliezer son of Rabbi Yosei HaGelili: The Holy One blessed be He withholds [information at first] and keeps the eyes of the righteous directed toward Him, and only then does he reveal to them the particulars of the matter. So: “to the land that I will show you”; “upon one of the mountains that I will say to you” (Genesis 22:2); “proclaim the proclamation that I speak to you” (Jonah 3:2); “Go out to the valley and I will speak to you there” (Ezekiel 3:22).

Rabbi Berekhya said in the name of Rabbi Neḥemya: This is analogous to a king who was passing from place to place and a gem fell from upon his head. The king stopped walking and stopped his entourage. He made piles of dirt, brought a sieve, and sifted the first pile, but did not find it; the second, but did not find it; the third, and he found it. They said: ‘The king found his gem.’

So, the Holy One blessed be He said: ‘What purpose was there for Me to trace the lineage of Shem, Arpakhshad, Shelaḥ, Ever, Peleg, Re’u, Serug, Naḥor, Teraḥ? It was only for you [Abraham].’ “You found his heart faithful before You” (Nehemiah 9:8).20“Found,” as when one finds a gem. So, too, the Holy One blessed be He said to David: ‘What purpose was there for Me to trace the lineage of Peretz, Ḥetzron, Ram, Aminadav, Naḥshon, Salmon, Boaz, Oved, Yishai? It was only for you: “I found David, My servant; I anointed him with My sacred oil”’ (Psalms 89:21).

“I will make you a great nation, I will bless you [vaavarekhekha], I will render your name great, and you shall be a blessing” (Genesis 12:2). “I will make you a great nation” – he said to Him: ‘Did you not [already] produce seventy nations from Noah?’ He said to him: ‘That nation in whose regard it is written: “For who is a great nation [to whom God is so close]?” (Deuteronomy 4:7), I will produce from you.’

Rabbi Berekhya said: “I will give you” and “I will place you” are not written here, but rather, “I will make you [ve’e’eshkha]” – from when I make you into a new creation,21This could be referring to circumcision, or to the change of Abram’s name to Abraham. you will procreate. Rabbi Levi bar Ḥavyat and Rabbi Abba son of Rabbi Ḥiyya said: Three “greatnesses”22“I will make you a great nation” counts as two “greatnesses,” as “I will make you” is considered an expression of greatness (see I Samuel 12:6) and the third is “I will render your name great.” and four “blessings” are written here.23Two in 12:2 and two in 12:3.

He apprised him that there would be three patriarchs and four matriarchs. Rabbi Ḥiyya said: Because travel causes three results: it minimizes procreation, minimizes resources for expenditures, and minimizes one’s reputation.24God told Abraham that He would see to it that he would not suffer these three deprivations. It minimizes procreation – “I will make you a great nation,” minimizes resources for expenditures – “I will bless you,” minimizes one’s reputation – “I will render your name great.”

As people say: From house to house – a robe; from place to place – a soul.25When one moves from one house to another in the same neighborhood, one will always find something, such as a robe, missing. When moving to a different place, one loses part of one’s very soul. However, you will lose neither soul nor property. Rabbi Berekhya said in the name of Rabbi Ḥelbo: It26“I will make you a great nation.” means a coin with his image went out into the world.

There are four people whose images appeared on coins that circulated in the world. Abraham – “I will make you a great nation” – his image circulated on coins. What was the image on his coins? It was an elderly man and an elderly woman on one side,27Representing Abraham and Sarah. and a young man and a maiden on the other side.28Representing the fact that Abraham and Sarah became rejuvenated when they bore Isaac.

Joshua – “The Lord was with Joshua; his fame was throughout the land” (Joshua 6:27) – his image circulated on coins in the world. What was it? It was a bull on one side and an aurochs on the other side, after: “A firstborn bull is his majesty, and his horns are the horns of an aurochs” (Deuteronomy 33:17).29Joshua was from the tribe of Ephraim, and this verse was stated regarding Ephraim. David – “David’s renown circulated in all lands” (I Chronicles 14:17) – his image circulated on coins in the world.

What was the image on his coin? It was a [shepherd’s] staff and satchel on one side, and a tower on the other side, after: “Your neck is like the tower of David” (Song of Songs 4:4). Mordekhai – “For Mordekhai was great in the king’s palace, and his renown spread in all the provinces” (Esther 9:4) – his image circulated on coins. What was the image on his coin?

It was sackcloth and ashes on one side, and a golden crown on the other side. Rabbi Yudan said: [God said to Abraham:] ‘I will institute a blessing for you in the eighteen benedictions,30The Amida prayer. but you do not know whether Mine precedes yours, or whether yours takes precedence.’ Rabbi Aḥuya said in the name of Rabbi Ze’eira: Yours precedes Mine, when one recites first: Shield of Abraham, and only then, He revives the dead.

Rabbi Abahu said: “Look now heavenward [hashamayim]” is not written here, but rather, “look now hashamaima” (Genesis 15:5).31With an added heh. The Holy One blessed be He said: ‘I created the world with the letter heh. I will add the letter heh to your name and then you will procreate.’32This is an interpretation of “I will render your name great” – the name was rendered great by adding a letter to it.

Rabbi Yudan said: Your letters will have the numerical value of “I will bless you [avarekhekha]”33This word ends with a kaf in the Torah, but the midrash calculates its numerical value based on its ending with the letters kaf heh. – two hundred and forty-eight. Rabbi Levi said: No person [so much as] priced a cow from Abraham34In order to purchase it. before he was blessed, nor did any person price a cow for him35In order to sell it to Abraham. until he was blessed by Abraham.

How so?36In what additional way was Abraham a source of blessing? Abraham would pray for barren women and they would be remembered,37God would remember them and grant them a child. and for the ill, and they would gain relief. Rav Huna said: It was not only when Abraham would go to the ill person, but even if the ill person would merely see him, he would gain relief. Rabbi Ḥanina said: Even ships that set sail in the Great Sea were saved due to the merit of Abraham.

But were they not laden with libation wine?38Wine used for idol worship. Why should Abraham want to bless such cargo? This is astonishing. The explanation is that [there is a saying:] Vinegar lowers the price of wine.39When there is much vinegar on the market, it lowers the price of wine, even though more people buy wine than vinegar.

Wherever the wine of idol worshippers is available, the wine of Jews is sold at lower prices.40Even though libation wine is forbidden for Jews, when it is sold in the market, it affects the price of all wine, including kosher wine – which makes it more affordable for Jews. Rabbi Yitzḥak said: He [God] did this for Job, as well, as it is stated: “You blessed his handiwork” (Job 1:10). A person never took a penny41As charity. from Job and needed to take from him a second time.

“And you shall be a blessing [berakha]” – read it as “a pool [berekha].” Just as a pool purifies the impure, so, you draw the distant near and purify them for their Father who is in Heaven. Rabbi Berekhya said: “I will bless you” is already written; why does the verse state [further]: “And you shall be a blessing”? The explanation is that He said to him: ‘Until this point I was required to bless My world, from now on, the blessings are passed to you; whomever you deem worthy to bless, bless him.’

I will bless those who bless you, and one who curses you, I will curse, and all the families of the earth shall be blessed in you” (Genesis 12:3). “I will bless those who bless you” – Rabbi Yirmeya said: The Holy One blessed be He was more exacting regarding the honor of the righteous man than regarding His own honor. Regarding His own honor it is written: “For those who honor Me, I will honor, but those who scorn Me will be dishonored” (I Samuel 2:30) – by others.

Regarding the honor of the righteous it is written: “I will bless those who bless you, and one who curses you, I will curse” – I, Myself. It is taught:42This is based on the interpretation of the term venivrekhu (literally translated as “shall be blessed”) as deriving from the word berekh, knee, and meaning to bend the knee. These are the blessings43Of the eighteen blessings in the Amida prayer. during which a person bows: The blessing of the Patriarchs, at the beginning and the end; the blessing of thanksgiving, at the beginning and the end.

One who bows during each blessing, he should be taught not to bow. Rabbi Yitzḥak bar Naḥman said in the name of Rabbi Yehoshua ben Levi: A High Priest bows at the beginning of each blessing, and a king bows at the beginning of each blessing and at the end of each blessing. Rabbi Simon said in the name of Rabbi Yehoshua ben Levi: The king, once he bowed [at the beginning], he would not stand upright until he would complete his entire prayer.

That is what is written: “It was when Solomon had concluded praying this entire prayer and entreaty to the Lord that he rose from before the altar of the Lord, from kneeling [mikero’a] on his knees, and his hands were spread heavenward” (I Kings 8:54). What is keria and what is berikha?44These are two terms for bowing or prostration. Rabbi Ḥiyya the Great demonstrated keria before Rabbi,45Rabbi Yehuda HaNasi. and he became lame [as a result], but he was healed.

Bar Sisi demonstrated berikha before Rabbi, and he became lame [as a result], and was not healed.46Standing up from berikha is much more difficult. “Shall be blessed in you” – the rains are due to your merit, the dews are due to your merit. That is what is written: “The matter became known to Mordekhai, and he told Queen Esther…” (Esther 2:22).47Mordekhai found out about an assassination attempt against Aḥashverosh, and he warned him about it.

This one [Mordekhai] is circumcised and that one [Aḥashverosh] is uncircumcised, and he took pity on him? That is astonishing. Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: [Mordekhai said:] ‘“I gain insight from the elders, for I uphold Your edicts” (Psalms 119:100) – Jacob blessed Pharaoh, as it is stated: “Jacob blessed Pharaoh” (Genesis 47:7). Joseph revealed [the dream] to him [Pharaoh].48He interpreted his dreams and revealed to Pharaoh how to conduct himself during the years of famine.

Daniel revealed [the dream] to Nebuchadnezzar.49He interpreted his dreams and revealed to him how to avoid divine punishment. I, too, will do so: “And he told Queen Esther.”’ Rabbi Neḥemya said: The Holy One blessed be He said to Abraham our forefather: “All the families of the earth shall be blessed in you” (Genesis 12:3).. If you say that it means that they will be wealthy, they [the gentiles] are more wealthy than they [the Jews].

But rather, it is for consultation. When they encounter trouble, they consult with us and we reveal to them [what to do].

“Abram went, as the Lord had spoken to him, and Lot went with him; Abram was seventy-five years old upon his departure from Ḥaran” (Genesis 12:4). “Abram went, as the Lord had spoken to him, [and Lot went with him]…” – Lot was subordinate to him. “Abram was seventy-five years old.” That is what is written: “He was rearing Hadasa, she was Esther” (Esther 2:7) – Rav said: She was forty years old.

Shmuel said: She was eighty years old. The Rabbis say: She was seventy-five years old. The Rabbis from there50Babylon. said: The Holy One blessed be He said to Abraham: ‘You departed from your father’s house when you were seventy-five years old, by your life, the redeemer that I will establish from you [from your descendants] will be seventy-five years old,’ corresponding to the numerical value of Hadasa.51The numerical value of Hadasa is 74, but often one number is added when such calculations are made.

“Abram took Sarai his wife, and Lot, son of his brother, and all their property that they had acquired, and the people that they had made in Ḥaran; they departed to go to the land of Canaan and they came to the land of Canaan” (Genesis 12:5). “And the people that they had made in Ḥaran” – Rabbi Elazar bar Zimra said: If all the inhabitants of the world were to assemble, to create even a single gnat, they would be unable to inject a soul into it, and yet you say: “The people that they had made?”

The explanation is that this refers to the proselytes that they converted. If so, [it should have said] “that they converted”; why “that they made”? It is to teach you that anyone who draws an idol worshipper near and converts him, it is as though he has created him. Let it, then, say: “that he made”? Rav Huna said: Abraham converted the men and Sarah converted the women.

“Abram passed through the land to the place of Shekhem, until the plain of Moreh. And the Canaanites were then in the land” (Genesis 12:6). “Abram passed through the land…[and the Canaanites were still in the land]” – until then, they still had a right to the land. “The Lord appeared to Abram, and said: To your descendants I will give this land.

And he built there an altar to the Lord, who had appeared to him” (Genesis 12:7). “The Lord appeared to Abram, and said: To your descendants…[and he built an altar]” – he built an altar only over the good tidings of [being granted] the Land of Israel. “He relocated from there to the mountain east of Beit El, and he pitched his tent, Beit El to the west, and Ai to the east; he built an altar to the Lord there, and proclaimed the name of the Lord” (Genesis 12:8).

“He relocated from there to the mountain east [kedem] of Beit El” – in the past it was called Beit El, and now it is called Beit Aven.52Aven means iniquity. The place Beit Aven is mentioned several times in Tanakh. The Midrash explains that it is a later name for Beit El. After Yerovam placed an idolatrous golden calf there, its name was changed to Beit Aven.

The Midrash expounds kedem in the sense of previously. See Amos 5:5. Rabbi Elazar said: It53A certain idolatrous shrine. did not merit to be called Beit HeAmad, but is called Beit HeAmal. There54In Babylon. they call good deeds amida, and a chamber pot amila.

“He pitched his tent [oholo]” – ohola is written.55Using the feminine suffix. It teaches that he pitched Sarah’s tent first, and then pitched his tent.

“He built an altar to the Lord there” – Rabbi Elazar said: He built three altars; one for the good tidings of [being granted] the Land of Israel,56See Genesis 12:7. one for its acquisition,57See Genesis 13:18. and one so his descendants would not fall [in battle].58In this verse, Genesis 12:8. That is what is written [concerning the battle of Ai]: “Joshua rent his garments, fell on his face to the ground before the Ark of the Lord until the evening, he and the elders of Israel, and they put dust on their heads” (Joshua 7:6).

Rabbi Elazar ben Shamua said: They began evoking the merit of Abraham our forefather, as it is stated: “I am dust and ashes” (Genesis 18:27). Did Abraham not build an altar in Ai specifically so that his descendants should not fall [in battle] at Ai? “And proclaimed [vayikra] the name of the Lord” – this teaches that he caused all the people to proclaim the name of the Lord. Vayikra59Literally, he called. – he began converting proselytes to bring them under the wings of the Divine Presence.

“Abram journeyed, steadily journeying to the Negev” (Genesis 12:9). “Abram journeyed, steadily journeying to the Negev” – he directed his attention and charted his path toward the site of the Temple.

“There was famine in the land and Abram descended to Egypt to sojourn there, as the famine was severe in the land” (Genesis 12:10). “There was famine in the land and Abram descended to Egypt to sojourn there.” It is written: “Behold, the eye of the Lord is on those who fear Him, on those who await His kindness” (Psalms 33:18). “Behold, the eye of the Lord is on those who fear Him” – this refers to Abraham, as it is stated: “For now I know that you are God fearing” (Genesis 22:12). “On those who await His kindness” – as it is stated: “Grant truth to Jacob, kindness to Abraham…” (Micah 7:20). “To deliver them from death” (Psalms 33:19) – from execution by Nimrod.1See Bereshit Rabba 38:13. “To sustain them in famine” (Psalms 33:19) – “there was famine in the land.”

“There was famine in the land” – Rabbi Pinḥas in the name of Rabbi Ḥanin of Tzippori began: “Blessed is the man whom You chastise, Lord” (Psalms 94:12) – but if he chooses to be indignant [about his misfortune], “You instruct him from Your Torah” (Psalms 94:12). What is written in Abraham’s regard? “I will bless you and I will render your name great” (Genesis 12:2). When he left [his homeland], famine confronted him, but he did not complain and he did not become indignant.

Rather, “Abram descended to Egypt to sojourn there.”2This is what is meant by “You instruct him from Your Torah.” God instructs us regarding the proper response to misfortune, by the example of Abraham in the Torah. “There was famine in the land” – Rabbi Yehoshua ben Levi began: “He gives food [teref] to those who fear Him” (Psalms 111:5) – He brings disruption [teiruf] in this world to those who fear Him, but in the future, “He remembers [His covenant] forever” (Psalms 111:5).

What is written in Abraham’s regard? “I will bless you and I will render your name great” (Genesis 12:2). When he departed, famine confronted him, but he did not protest and he did not complain.3Despite the disruption that the famine brought to his life, he did not complain, because he knew that in the future he would receive his just reward. Rather, “there was famine in the land [and Abram descended to Egypt to sojourn there].”

“[There was famine in the land] and Abram descended to Egypt to sojourn there.” There were ten famines that came to the world: one in the days of Adam the first man, and [so on,] the rest of the discussion [regarding famines], until: And one in the future – “Not a famine for bread, and not a thirst for water, but rather, to hear the words of the Lord” (Amos 8:11), as cited above, [on the verse]: “From the ground, which the Lord has cursed…” (Genesis 5:29).4See Bereshit Rabba 25:3.

Rabbi Huna and Rabbi Yirmeya in the name of Rabbi Shmuel bar Yitzḥak: In reality, it [David’s famine] should not have occurred in the days of David, but rather, in the days of Saul.5The reason underlying the famine was relevant to Saul, not David (II Samuel 21:1). However, because Saul was [like] the shoot of a sycamore,6Easily broken and unable to withstand pressure, due to his lack of merit. the Holy One blessed be He postponed it and brought it about in the days of David. [As the saying goes:] Shilo sinned, but Yoḥana pays?

That is why they [the ten famines] all came about in the days of strong people, who were able to withstand them, and not in the days of downtrodden people, who were unable to withstand them. Rabbi Ḥiyya the Great said: This is analogous to a glazier who had in his hand a basket filled with goblets and cut glass. When he would wish to hang his basket, he would [first] bring a peg, affix it, and suspend himself from it,7To check its sturdiness. and only then would he hang his basket.

That is why they did not come about in the days of downtrodden people, but rather, in the days of strong people, who were able to withstand them. Rabbi Berekhya would cite this verse in their regard: “He gives strength to the weary” (Isaiah 40:29). Rabbi Berekhya said in the name of Rabbi Ḥelbo: There were two [famines] that occurred in the days of Abraham. Rav Huna in the name of Rabbi Aḥa: One was in the days of Lemekh, and one in the days of Abraham.

The famine that came in the days of Elijah was a famine of drought. The famine that came in the days of Elisha was a famine of panic. The famine that was in the days that the judges judged,8See Ruth 1:1. Rabbi Huna in the name of Rabbi Dosa: For the price for which one used to purchase forty-two se’a, they could purchase [only] forty-one.9According to a different reading: the price for which one used to purchase two se’a, they could purchase [only] one.

But is it not taught: A person should not depart and go outside the Land of Israel unless two se’a of wheat sells for one sela?10Double the ordinary price of wheat, which was four se’a for a sela (Mishna Pe’a 8:7). Rabbi Shimon ben Yoḥai said: That is only when he does not find any [wheat] to buy, but if he can find to buy, even if it is one se’a for a sela, one should not depart and go outside the Land of Israel.

“It was when he drew near to come to Egypt, he said to Sarai his wife: Behold, I know now that you are a woman of fair appearance” (Genesis 12:11). “It will be, when the Egyptians will see you, they will say: This is his wife, and they will kill me, and keep you alive” (Genesis 12:12). “Please, say you are my sister, so that it may be well with me because of you, and my soul shall live because of you” (Genesis 12:13).

“It was when he drew near to come to Egypt” – he was together with her all those years, and only now he says to her: “Behold, I know now that you are a woman of fair appearance”? The explanation is that due to travel a person [usually] becomes unsightly, but this one [Sarai] retained her beauty.11And this fact became known to Abraham only now. Rabbi Ze’eira said in the name of Rabbi Simon: [Abraham told her:] ‘We traveled through Aram Naharayim and Aram Naḥor and we did not encounter a woman as fair as you.

Now that we are entering a place of ugly and swarthy people, “please, say you are my sister….”’12It was only now that her beauty could potentially cause problems. Rabbi Pinḥas said in the name of Rabbi Avun: There were two people who were the principal party, but subordinated themselves, and then actually became subordinate: Abraham and Barak. Barak – “She [Deborah] sent and summoned Barak son of Avinoam from Kedesh Naphtali, and said to him: Behold, the Lord, God of Israel, has commanded, saying: Go and draw toward Mount Tavor and take with you ten thousand…” (Judges 4:6).13This shows that Barak was originally the principal figure, as he was appointed to lead an army of ten thousand against Yavin, king of Ḥatzor, and his general Sisera.

“Barak said to her: If you go with me, I will go, but if you do not go with me, I will not go” (Judges 4:8).14He thereby subordinated himself to Deborah. Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: [Barak said:] ‘If you go with me to Kedesh, I will go with you to Ḥatzor.15There was a preliminary battle at Kedesh, followed by the decisive battle at Ḥatzor. For the Kedesh battle, Barak sought the company of Deborah, who, as a prophetess, would inspire the soldiers to fight valiantly.

In return, he undertook to bring her along for the decisive battle of Ḥatzor. If you do not go with me to Kedesh, I will not go with you to Ḥatzor.’ Rabbi Neḥemya said: [Barak said:] ‘If you accompany me in song,16The song of praise that was to be sung after Israel’s victory (Judges 5). Barak requested the assistance of Deborah, the prophetess, to infuse his song with the prophetic spirit.

I will go with you to war.17In return for your help in composing the song, I will allow you to join me in battle. If you do not accompany me in song, I will not go with you to war. “She said: I will go with you; however [efes], it will not be your glory [on the path that you take, for it is by the hand of a woman that the Lord will deliver Sisera]” (Judges 4:9). Rabbi Reuven said: Efes is a Greek expression.18It means: Stop, it is not yours.

She said to him: ‘What do you think, that the glory of the song was assigned to you specifically?’ That was a rhetorical question. He then became subordinate [to her]: “Deborah and Barak son of Avinoam sang” (Judges 5:1).19The song is ascribed first and foremost to Deborah. Abraham was the principal party: “Abram took his wife Sarah” (Genesis 12:5).

He subordinated himself: “Please, say you are my sister [so that it may be well with me because of you]” (Genesis 12:13). And he became subordinate to her: “He benefitted Abram for her sake” (Genesis 12:16).

“It was upon Abram’s arrival in Egypt, the Egyptians saw the woman, that she was very beautiful” (Genesis 12:14). “It was upon Abram’s arrival in Egypt, the Egyptians saw” – and where was Sarah?20“It was upon Abram’s arrival” implies that he was alone, without Sarai. He had placed her in a chest and locked her in it. When they arrived at customs, they said to him: ‘Pay the duty.’

He said: ‘I will pay the duty.’ They said to him: ‘[Perhaps] you are transporting garments?’ He said: ‘I will pay [the duty] for garments.’ They said to him: ‘[Perhaps] you are transporting gold?’

He said: ‘I will pay [the duty] for gold.’ They said to him:’ Perhaps you are transporting silk garments?’ He said: ‘I will pay [the duty] for silk garments.’ ‘[Perhaps] you are transporting gems?’ He said: ‘I will pay [the duty] for gems.’ [Nevertheless,] they said to him: ‘It is not possible [for you to pass] unless you open [the chest] and show us what is inside it.’

When he opened it, the entire land of Egypt shone with her radiance. Rabbi Azarya and Rabbi Yonatan bar Ḥagai said in the name of Rabbi Yitzḥak: An image of Eve was passed down to the leaders of [all] the generations.21As a standard of unsurpassed beauty. Elsewhere it is written: “The young woman [Avishag] was very [ad meod] beautiful” (I Kings 1:4) – she approximated the image of Eve.22Ad means: Up to but not including.

Me’od refers to the image of Eve (see next note). Avishag approximated Eve’s beauty, but did not reach that level. However, here it says: “That she was very [meod] beautiful” – meod is the image of Eve.23The letters of meod are the same letters as Adam. Eve is called Adam in the verse: “He called their name Adam” (Genesis 5:2).

Therefore, Eve’s beauty is represented by the word me’od. “Pharaoh’s officials saw her, they praised her to Pharaoh, and the woman was taken to Pharaoh’s house” (Genesis 12:15). “Pharaoh’s officials saw her […and the woman was taken [vatukaḥ] to Pharaoh’s house]” – she was continuously increasing in price. One said: ‘I will give one hundred dinars and I will enter with her.’24I will present her to the king.

This is expounded from the word vatukaḥ – indicating raising up. Another said: ‘I will give two hundred and enter with her.’ I know that this is so [regarding the righteous]25That people vie for the right to attend to them. only when they are ascendant.26When the righteous are on the ascent in their lives, as was Sarai at this point. From where do I derive that it is so [even] when they are descendant?

“They pulled Jeremiah with the ropes and raised [vayaalu] him from the pit” (Jeremiah 38:13).27They sought to outbid one another [vayaalu] for the right to extricate Jeremiah from the pit. I know this only regarding this world, regarding the World to Come,28The messianic future. from where is it derived? The verse states: “The peoples will take them [ulkaḥum] and bring them to their place” (Isaiah 14:2).29The nations will vie with each other in sending the Jewish exiles among them back to the land of Israel.

“He benefitted Abram for her sake; he acquired flocks, cattle, donkeys, slaves, maidservants, female donkeys, and camels” (Genesis 12:16). “Pharaoh commanded men in his regard and they sent away him and his wife, and everything that was his” (Genesis 12:20). “He benefitted Abram for her sake; he acquired flocks, cattle…Pharaoh commanded men in his regard and they sent away him [and his wife]” – Rabbi Pinḥas said in the name of Rabbi Hoshaya the Great: The Holy One blessed be He said to Abraham our forefather: ‘Go and pave the way before your descendants.’30The events of your life are portents for the events that will occur to your descendants.

You find that everything that is written in Abraham’s regard is written regarding his descendants. In Abraham’s regard it is written: “There was famine in the land” (Genesis 12:10); in Israel’s regard it is written: “For these two years the famine is in the midst of the land” (Genesis 45:6). In Abraham’s regard it is written: “Abram descended to Egypt to sojourn there” (Genesis 12:10); in Israel’s regard it is written: “Our ancestors descended to Egypt” (Numbers 20:15).

In Abraham’s regard it is written: “To sojourn there”; in Israel’s regard it is written: “We have come to sojourn in the land” (Genesis 47:4). In Abraham’s regard it is written: “As the famine was severe in the land” (Genesis 12:10); in Israel’s regard it is written: “The famine was severe in the land” (Genesis 43:1). In Abraham’s regard it is written: “It was when he drew near” (Genesis 12:11); in Israel’s regard it is written: “Pharaoh drew near” (Exodus 14:10).

In Abraham’s regard it is written: “They will kill me, and keep you alive” (Genesis 12:12); in Israel’s regard it is written: “Every son who is born, you shall cast him into the Nile [and every girl you shall keep alive]” (Exodus 1:22). In Abraham’s regard it is written: “Please, say you are my sister; so that it may be well with me [yitav li] because of you…” (Genesis 12:13); in Israel’s regard it is written: “God favored [vayeitev] the midwives” (Exodus 1:20).

In Abraham’s regard it is written: “It was upon Abram’s arrival in Egypt” (Genesis 12:14); in Israel’s regard it is written: “These are the names of the children of Israel who arrived in Egypt” (Exodus 1:1). In Abraham’s regard it is written: “And Abram was very wealthy in livestock, [in silver, and in gold]” (Genesis 13:2); in Israel’s regard it is written: “He took them out with silver and with gold” (Psalms 105:37).

In Abraham’s regard it is written: “Pharaoh commanded [men] in his regard, [and they sent away him and his wife]” (Genesis 12:20); in Israel’s regard it is written: “The Egyptians urged the people, [to send them away in haste]” (Exodus 12:33). In Abraham’s regard it is written: “He went on his journeys” (Genesis 13:3); in Israel’s regard it is written: “These are the journeys of the children of Israel” (Numbers 33:1).

“The Lord afflicted Pharaoh and his household with great afflictions over the matter of Sarai, Abram’s wife” (Genesis 12:17). “The Lord afflicted Pharaoh…with great afflictions.” It is written: “The righteous man flourishes like a palm tree; [like a cedar in Lebanon he grows tall]” (Psalms 92:13) – just as the palm and cedar have neither curvatures nor protuberances, so, too, the righteous have neither curvatures nor protuberances.1In their character.

Just as the palm tree and cedar, their shade extends far away, so the reward of the righteous extends far away.2Their reward is in the World to Come. Just as the palm tree and the cedar, their heart [trunk] goes straight upward, so too the righteous, their heart is straight toward the Holy One blessed be He. That is what is written: “My eyes are always toward the Lord, as He draws my feet out of the net” (Psalms 25:15).

Just as the palm tree and the cedar have desire,3The reference is to the palm tree, which unlike most trees, come in male and female varieties. Only the female produces fruit, and only if it is cross-pollinated from a male tree. so too the righteous have desire. What is their desire? It is for the Holy One blessed be He, as it is stated: “I hoped for the Lord” (Psalms 40:2).

Rabbi Tanḥuma said: There was once an incident involving a palm tree that was situated in Ḥamtan, and it would not produce fruit. A certain palm farmer passed by and saw it. He said: ‘This palm is yearning toward Jericho.’4It desires a male palm from Jericho. Once they pollinated it [from that Jericho palm], it produced fruit.

But might one not argue: Just as vessels are not made from [the wood of] the palm tree, so, too with the righteous?5The righteous provide no benefit or value to the world. That is astonishing. The verse therefore states: “Like a cedar.”6Cedar wood is used to make vessels. Rav Huna said: There,7In Babylon. they do craft utensils from it [palm wood].

And might one not argue: Just as the cedar does not produce fruit, so too the righteous? That is astonishing. The verse therefore states: “Flourishes [like a palm tree].” [Furthermore,] just as the palm has nothing that goes to waste, but, rather, it [produces] dates for eating, fronds for praise,8They are waved during Hallel on Sukkot. branches for roofing, fiber for ropes, leaves for sieves, large beams for roofing the house, so, too, Israel has no one who goes to waste.

Rather, some of them are masters of Bible, some of them are masters of Mishna, some of them are masters of Talmud, some of them are masters of aggada. [Furthermore,] just as with the palm tree and cedar, anyone who climbs to the top of them and does not take care falls and dies,9Because they are very tall. so, too, anyone who comes to accost Israel, will receive his just deserts by their hand. You may know that it is so, since Sarah, because Pharaoh took her for just one night, he and the members of his household were punished with afflictions. That is what is written: “The Lord afflicted Pharaoh…with great afflictions…”

Reish Lakish said in the name of bar Kappara: Pharaoh was stricken with raatan.10A kind of skin disease. Rabban Shimon ben Gamliel said: A certain elder afflicted with a skin disease encountered me in Tzippori. He said to me: ‘There are twenty-four types of skin disease and none is more difficult regarding [sexual relations with] women than raatan.’ It was this with which Pharaoh was afflicted.

Rabbi Aḥa said: Even the beams of his palace were afflicted.11This is the meaning of “The Lord afflicted Pharaoh and his household [beito],” the literal meaning of beito being “his house.” And everyone was saying: “It is over the matter of Sarai, Abram’s wife.”12There was no other explanation as to how the beams of the house could become diseased other than through divine intervention. Rabbi Berekhya said: All the insolent ones have come in to touch the noblewoman’s shoe.13This is a saying, referring to insolent behavior on the part of lowly people who dare to touch the princess’s shoes, and are severely punished.

The Midrash applies this saying to the members of Pharaoh’s household who acted disrespectfully toward Sarah. Throughout that night Sarah was prostrated on her face and saying: ‘Master of the universe, Abraham departed [from our home country] with a promise,14Abraham was told by God that He would protect him. and I departed only on faith. Abraham departed outside the cage, but I am in the cage.’15I am here is the cage with all these beasts.

The Holy One blessed be He said to her: ‘Everything I do, I do on your behalf.’ And all of them were saying: “…over the matter of Sarai, Abram’s wife.” Rabbi Levi said: Throughout that night, an angel was standing with a rod in his hand. He said to her: ‘If you say: Strike, I will strike; if you say: Cease, I will cease.’16This is what is meant by “over the matter [al devar] of Sarai.”

Al devar Sarai can also mean “by Sarai’s word.” Why [was Pharaoh punished] to such an extent? It is because she kept telling him: ‘I am a married woman,’ but he would not keep away from her.17“Over the matter of [al devar] Sarai, Abram’s wife” is expounded to mean: “by the words of Sarai, who said that she was Abram’s wife.” Rabbi Elazar taught it in the name of Rabbi Eliezer ben Yaakov: We have heard that Pharaoh was afflicted with leprosy18The word nega’im, translated here as “afflictions,” often refers specifically to leprosy. and Avimelekh was afflicted with obstruction.19They were afflicted with obstruction of their bodily orifices (see Bereshit Rabba 52:13).

From where is it derived to apply this [affliction] to there, and that [affliction] to here?20Pharaoh and Avimelekh were both afflicted with leprosy and obstruction. It is from al devar, al devar21“For the Lord had obstructed all wombs of the house of Avimelekh, over the matter [al devar] of Sarah, Abraham's wife” (Genesis 20:18). for a verbal analogy.

“Abram was very wealthy in livestock, in silver, and in gold” (Genesis 13:2). “Abram was very wealthy in livestock, in silver, and in gold.” That is what is written: “He took them out with silver and gold…” (Psalms 105:37).22All the details of this incident with Abraham foreshadowed the events of the Exodus, as the Midrash explained earlier (40:6). “He went on his journeys from the Negev to Beit El, to the place where his tent had been initially, between Beit El and Ai” (Genesis 13:3).

“He went on his journeys” – on the same journeys [routes] that he went [to Egypt], he returned. Rabbi Elazar ben Rabbi Menaḥem said: He went to pay his credit debts.23He had been granted credit at various inns on the way to Egypt, and he now went to repay those debts. “Lot, who went with Abram, also had flocks, cattle, and tents” (Genesis 13:5). “Lot, who went with Abram, also…” – Lot derived four benefits due to Abram: “Abram went…and Lot went with him” (Genesis 12:4); “Lot, who went with Abram, also [had flocks, cattle…]”; “He returned all the possessions, and also his brother Lot” (Genesis 14:16); “It was when God destroyed…God remembered Abraham, and He sent out Lot from the midst [of the upheaval]…” (Genesis 19:29).

Corresponding to them, his descendants24The nations of Ammon and Moav (Genesis 19:37-38). should have repaid us with favors. But not only did they not repay us with favors, but [they paid us] with [four] troubles. That is what is written: “He25Balak, king of Moav. sent messengers to Bilam son of Beor…now, please come curse this people for me” (Numbers 22:5–6); “He gathered to him the children of Ammon and Amalek, and he went and smote Israel, and they took possession of the city of the date palms” (Judges 3:13); “It was thereafter that the children of Moav, [the children of Ammon], and some Ammonites with them, came against Yehoshafat” (II Chronicles 20:1).

Moreover, it is written: “The foe26Referring to Ammon and Moav (Eikha Rabba 1:38). spread its hand over all its delights” (Lamentations 1:10). And their sin is recorded in four places: “An Ammonite or a Moavite shall not enter [into the congregation…] because they did not greet you with bread and with water…[and because they hired…Bilam…to curse you]” (Deuteronomy 23:4–5); and it is written: “My people, remember now what Balak king of Moav counseled, and what [Bilam son of Beor] answered him” (Micah 6:5); “Because they [Ammon and Moav] did not greet the children of Israel with bread and with water, and hired Bilam against them, to curse them” (Nehemiah 13:2); “Balak son of Tzipor, king of Moav…summoned Bilam son of Beor to curse you” (Joshua 24:9). [Consequently,] four prophets arose and sealed their sentence.

They are: Isaiah, Jeremiah, Zephaniah, and Ezekiel. Isaiah said: “A prophecy of Moav: For on the night that Ar of Moav was plundered, it was ruined; for on the night that Kir of Moav was plundered, it was ruined” (Isaiah 15:1). Jeremiah said: “Therefore, behold, days are coming, the utterance of the Lord, and I will sound to Raba of the Ammonites an alarm of war, and it will become a mound of desolation, and its environs will be burned in fire, and Israel will dispossess its dispossessors, said the Lord” (Jeremiah 49:2).

Ezekiel said: “To the children of the east, against the children of Ammon, I will give it as a heritage, so that the children of Ammon will not be remembered among the nations. I will administer punishments to Moav, and they will know that I am the Lord” (Ezekiel 25:10–11). Zephaniah said: “Therefore, as I live – the utterance of the Lord of hosts, God of Israel – Moav will be like Sodom, and the children of Ammon like Gomorrah” (Zephaniah 2:9).

“Had flocks, cattle, and tents” – Rabbi Toviya bar Yitzḥak said: [Lot had] two tents27“Tent” is sometimes used to mean one’s wife. Lot had two famous “tents” that would descend from him. – Ruth the Moavitess28Ancestress of David. and Naama the Ammonitess.29Solomon’s main wife. Similarly, “Take your wife, and your two daughters [who are found here]…” (Genesis 19:15) – Rabbi Toviya bar Yitzḥak said: Two tents – Ruth the Moavitess and Naama the Ammonitess. Rabbi Yitzḥak said: “I found David My servant” (Psalms 89:21) – where did I find him? It was in Sodom.30That is the meaning of “your two daughters who are found.”

“There was a quarrel between the herdsmen of Abram’s livestock and the herdsmen of Lot’s livestock. And the Canaanites and the Perizites then lived in the land” (Genesis 13:7). “There was a quarrel between the herdsmen of Abram’s livestock and the herdsmen of Lot’s livestock” – Rabbi Berekhya said in the name of Rabbi Yehuda ben Rabbi Simon: Abraham’s animals would go out muzzled,31To prevent them from eating other people’s vegetation, which would amount to theft. but Lot’s animals would not go out muzzled.

Abraham’s herdsmen would say to them: ‘Has theft now been permitted?’ Lot’s herdsmen would say to them: ‘The Holy One blessed be He said to Abraham: “To your descendants I will give this land” (Genesis 12:7). Abraham is [like] a sterile mule and cannot bear children. One day he will die and Lot his nephew will inherit [from] him.

We are not consuming their property, we are consuming our own property.’ The Holy One blessed be He said to them: ‘This is what I said to him: “To your descendants I will give [this land].” When? Only after the seven nations are uprooted from it [the land].’32See Genesis 15:16. “The Canaanites and the Perizites then lived in the land” – as of now, they still maintain their right to the land.

“Abram said to Lot: Please, let there not be a quarrel between me and you and between my herdsmen and your herdsmen, for we are brothers” (Genesis 13:8). “Abram said to Lot: Please, let there not be a quarrel between me and you…” – Rabbi Azarya said in the name of Rabbi Yehuda ben Rabbi Simon: Just as there was a quarrel between Abram’s herdsmen and Lot’s herdsmen, so there was a quarrel between Abram and Lot.

That is what is written: “Abram said to Lot: Please, let there not be a quarrel between me and you…” [“For we are brothers”] – were they in fact brothers?33Lot was Abraham’s nephew. It means, rather, that his facial features resembled his. “Is the whole land not before you? Please, part from me; if to the left, I will go right, and if to the right, I will go left [veasme’ila]” (Genesis 13:9).

“Is the whole land not before you? Please, part from me” – Rabbi Ḥelbo said: “Separate from me” is not written here, but rather, part [hipared] – just as a mule [pirda] does not take in seed,34It is sterile and cannot be inseminated. so, it is impossible for this man to be intermingled with the seed of Abraham. “If to the left, I will go right, and if to the right, I will go left”35Smol and yamin can mean either left and right or north and south. – he said to him: ‘If you go to the left [north], I will go to the south, and if I go to the south, you go to the left [north].’36Abraham was telling Lot that, in any event, he wanted the land to the south for his portion.

Rabbi Yoḥanan said: This is analogous to two people who had two heaps of grain – one was of wheat and one was of barley. One said to the other: ‘If the wheat is mine, the barley is yours, and if the barley is yours, the wheat is mine; in either case, the wheat is mine.’ So, too, “if to the left, I will go right and if to the right, I will go left.” Rabbi Ḥanina bar Yitzḥak said: “I will go left [ve’esmola] is not written here, but rather, “I will cause to go left [ve’asme’ila] – in any case, I will make that person [Lot] go to the left.