Bereshit Rabbah Reader

“Lot raised his eyes and saw the entire plain of the Jordan, that it was all watered, before the Lord destroyed Sodom and Gomorrah, like the garden of the Lord, like the land of Egypt, as you come to Tzoar” (Genesis 13:10). “Lot raised his eyes and saw the entire plain of the Jordan” – Rabbi Naḥman bar Ḥanin said: Anyone who has a voracious appetite for sexual immorality will ultimately be fed from his own flesh and blood.37He will end up committing incest.

See Genesis 19:32. Rabbi Yosei bar Ḥanina said: This entire verse is comprised of expressions of sexual immorality. [“Lot raised his eyes”] – just as it says: “His master's wife raised her eyes [toward Joseph and she said: Lie with me]” (Genesis 39:7). “And saw the entire plain [kikar] of the Jordan, that it was all watered” – just as it says: “For due to a licentious woman, one is brought to a loaf [kikar] of bread” (Proverbs 6:26).

“That it was all watered [mashke]” – just as it says: “He shall give the woman to drink [hishka] the bitter water that causes a curse” (Numbers 5:24). “Before the Lord destroyed [shaḥet]” – just as it says: “It was when he consorted with his brother's wife, he would spill [veshiḥet] on to the ground” (Genesis 38:9). “Like the garden of the Lord” – for trees; “like the land of Egypt” – for seeds. “Lot chose for himself all the plain of the Jordan, and Lot journeyed from the east, and each parted from his brother” (Genesis 13:11).

“Abram lived in the land of Canaan, and Lot lived in the cities of the plain, and pitched his tent as far as Sodom” (Genesis 13:12). “And the men of Sodom were extremely wicked and sinful to the Lord” (Genesis 13:13). “Lot chose for himself” – Rabbi Yosei ben Zimra said: Like a person selecting his mother’s marriage contract.38When a man marries several women, each of the women brings property into the marriage as part of the marriage contract.

When the husband dies after the wives, each of the sons inherits the property that his mother had introduced into the marriage. Lot chose Sodom as if it were his ordained legacy. “Lot journeyed from the east [mikedem]” – he moved himself away from the One who preceded [kadmono] the world. He said: ‘I desire neither Abram nor his God.’

“Each parted from his brother. Abram lived [in the land of Canaan]” – Rabbi Meir says: You do not have among the cities any as evil as Sodom, as when a person is wicked, they refer to him as a person of Sodom.39And yet Lot chose that place to live in. You do not have any among the peoples as tough as the Emorites, as when a person is tough, they refer to him as an Emorite. Rabbi Yosei said: You do not have among the cities any as beautiful as Sodom, as Lot circulated among all the cities of the plain and did not find a place as fine as Sodom, and these [the people of Sodom] were the most distinguished among them40According to Rabbi Yosei, the people of Sodom were better than those of the other cities in the area, and that is why Lot chose it to live in.

Yet, despite their relative eminence, the Torah testifies that they “were extremely wicked.” – “and the men of Sodom were extremely wicked and sinful to the Lord” (Genesis 13:13). “Wicked” – towards one another; “sinful” – through sexual immorality; “to the Lord” – through idolatry; “extremely” – through bloodshed.

“The Lord said to Abram, after Lot parted from him: Raise now your eyes, and look from the place where you are, northward, and southward, and eastward, and westward” (Genesis 13:14). “The Lord said to Abram…” – Rabbi Yuda says: There was anger towards our forefather Abraham when he distanced his nephew Lot from him. The Holy One blessed be He said: ‘He attaches himself to everyone else,41Abraham always sought to bring people closer to God. but to his own kinsman, Lot, he does not attach himself?’

Rabbi Neḥemya said: [On the contrary,] The Holy One blessed be He was angry while Lot was traveling with Abraham our forefather. The Holy One blessed be He said: ‘I said to him: “To your descendants I have given this land” (Genesis 15:18), and he attaches Lot to him, so that he should inherit [from] him? If so, let him go and find two foundlings in the street and bequeath to them what is his, as he wishes for his nephew.’

That is what is written: “Banish the scoffer, and strife will depart” (Proverbs 22:10). “Banish the scoffer” – this refers to Lot; “and strife will depart” – “there was a quarrel between the herdsmen of Abram’s [livestock and the herdsmen of Lot’s livestock]….” “And contention and disgrace will cease” (Proverbs 22:10) – “Please, let there not be a quarrel [between me and you]….” “One who loves purity of heart, he who has grace on his lips, his friend is a king” (Proverbs 22:11) – the Holy One blessed be He loves whoever is pure of heart.

“He who has grace on his lips, the king is his friend” – this refers to Abraham, who was faultless and pure of heart and became one who loved the Omnipresent, as it is stated: “Descendants of Abraham who loved Me” (Isaiah 41:8). Because he had “grace on his lips,” as it is stated: “Speaking of his feats, and the grace of his speech” (Job 41:4), the Holy One blessed be He became like a friend to him, saying to him: “To your descendants I have given this land” (Genesis 15:18).

“For all the land that you see, I will give to you, and to your descendants, forever” (Genesis 13:15). “I will render your descendants like the dust of the earth; if a man could count the dust of the earth, so your descendants shall be counted” (Genesis 13:16). “The Lord said to Abram, after Lot parted…For all the land that you see, I will give to you…I will render your descendants like the dust of the earth” – just as the dust of the earth is found from one end of the earth to the other, so your descendants will be dispersed from one end of the earth to the other.

Just as the dust of the earth becomes blessed only through water [rain], so Israel is blessed only through the merit of the Torah, which is likened to water.42See Isaiah 55:1, Bereshit Rabbah 54:1. Just as dust wears out metal vessels43A metal implement buried in the ground will rust away. and endures forever, so, too, with Israel – all the idolaters will vanish, but they will endure. Just as dust is regularly trodden, so your descendants will be regularly trodden by the idolaters.

That is what is written: “I will place it44The cup of bitter punishment (see Isaiah 51:22). in the hand of your oppressors [mogayikh]…” (Isaiah 51:23) – what is mogayikh? They are those who cause your wounds to bleed [memigin] and cause your wounds to ooze. Nevertheless, it is for your benefit, as they mitigate your [liability for your] sins, just as it says: “Soften it [temogegena] with showers” (Psalms 65:11).

“Who said to your soul: Bend down, and we shall pass” (Isaiah 51:23) – what would they do to them? They would have them lie in the plazas and drive their ploughs over them. Rabbi Azarya in the name of Rabbi Aḥa: This was actually a good omen – just as a plaza outlasts those who traverse it, so, your descendants will outlast the idol worshippers and will endure forever.

“Arise, walk about the land to its length and to its breadth, as to you I will give it” (Genesis 13:17). “Arise, walk about the land” – it is taught: One who walks about a field,45An ownerless field, or one that is being sold to him by another person. whether along its length or its breadth, acquires the field up to the place that he has walked; this in accordance with the statement of Rabbi Eliezer, as Rabbi Eliezer used to say: Walking about [in a field] is an act of acquisition. The Sages say: One does not acquire it until he walks along it to its breadth and its length. Rabbi Yaakov ben Zavdi said: Rabbi Eliezer’s source is: “Arise, walk about the land [to its length and to its breadth].”

“It was in the days of Amrafel king of Shinar, Aryokh king of Elasar, Kedorlaomer king of Eilam, and Tidal king of Goyim,” (Genesis 14:1). “It was in the days of Amrafel king of Shinar” – Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi began: “The wicked drew their swords…their swords will come into their own hearts….” (Psalms 37:14–15). There was an incident involving Rabbi Eliezer ben Hurkenos, that his brothers were plowing in the plain and he was plowing on the mountain.

His cow fell and was incapacitated. He said: It was for my benefit that my cow was incapacitated. He ran away and went to study under Rabbi Yoḥanan ben Zakai. He would eat clods of earth,1Out of dire poverty.

He hoped to gain nutrition from the roots in those clods. until the odor of his breath became foul.2From starvation. They went and said to Rabbi Yoḥanan ben Zakai: ‘Rabbi Eliezer’s breath is unpleasant.’ He said to him: ‘Just as the odor of your breath was befouled over Torah study, so may the scent of your Torah teaching go forth from one end of the world to the other.’ Sometime later, his [Rabbi Eliezer’s] father went up3To Rabbi Yoḥanan’s yeshiva. with the intent to disinherit him from his property.

He found him sitting and delivering a lecture, and the most prominent men of his province were sitting before him: Ben Tzitzit HaKeset, Nakdimon ben Guryon, and ben Kalba Savua. He found him expounding this verse: “The wicked drew their swords…” – this is Amrafel and his cohorts. “To topple the poor and the needy” (Psalms 37:14) – this is Lot.4He was “poor and needy” in the sense that he was defenseless against these invaders.

“To slaughter those whose path is upright” (Psalms 37:14) – this is Abraham. “Their swords will come into their own hearts” – “he arrayed against them at night…and smote them” (Genesis 14:15). His [Rabbi Eliezer’s] father said to him: ‘Son, I came up here only to disinherit you from my property. Now, all my property is hereby given to you as a gift.’

He said: ‘It [the extra portion you are giving me] is hereby proscribed from me by vow, and my rights in it [the entire property] shall be equal to that of my brothers.’ Another interpretation, “the wicked drew their swords [and stretched their bows]” – this is Amrafel and his cohorts.5This interpretation appears to be identical to the previous one. According to Matnot Kehuna, the Midrash is alluding to the exposition presented in Midrash Tanḥuma 7, which opens with these words.

“It was in the days of Amrafel” – Rabbi Shmuel bar Shilat began: “This too is a grave evil; just as one came, so will he go” (Ecclesiastes 5:15). Rabbi Shmuel bar Shilat said: Just as one comes with seizing, so he goes with seizing.6If someone seizes property unjustly, it will ultimately be seized from him. Rabbi Avon said: Just as he started off with four kingdoms,7Abraham’s travails began with these four kingdoms. so will he conclude with four kingdoms.8The travails of Abraham’s descendants throughout history will end with four kingdoms. [He started off with four kingdoms] – “with Kedorlaomer king of Eilam, Tidal king of Goyim, and Amrafel king of Shinar, and Aryokh king of Elasar” (Genesis 14:9).

So will he conclude with four kingdoms: The kingdom of Babylon, the kingdom of Media, the kingdom of Greece, and the kingdom of Edom.9These are the four kingdoms that would subjugate Israel up to Messianic times, as foretold in Daniel chapter 2. Rabbi Pinḥas in the name of Rabbi Aivu began: “They do not know the thoughts of the Lord, and they do not understand His counsel, that He has gathered them together like sheaves brought to the threshing floor” (Micah 4:12).10The enemies of Israel who band together to attack Israel do not realize that God has brought them together only to destroy them.

Why? “All these joined forces at the valley of Sidim” (Genesis 14:3) – so that they should come and fall into the hand of Abraham. That is what is written: “It was in the days of Amrafel…”

Another interpretation, “it was in the days of Amrafel” – Rabbi Tanḥuma in the name of Rabbi Ḥiyya the Great and Rabbi Berekhya in the name of Rabbi Eliezer: The following exposition was brought with us in our hands when we came up from the Diaspora:11When the exiles of Israel returned to the land of Israel with Ezra from Babylon. Wherever it is stated: “It was [vayhi] in the days,” it indicates trouble.12Vayhi is seen as a combination of the words vay and hi, both expressions of woe and misfortune.

“It was in the days of Amrafel” – what was the trouble there? “They waged war” (Genesis 14:2). Rabbi Shmuel bar Naḥman said: There are five such instances.13For the other four instances, see: Isaiah 7:1; Jeremiah 1:3; Ruth 1:1; Esther 1:1. This is analogous to a friend of a king who lived in a certain province, and for his sake the king took an interest in that province.

Once some barbarians came to attack him, and they said: ‘Woe unto us, as the king will not show favor to the province as was his wont if they kill his friend.’ That is what is written: “They turned back, and came to Ein Mishpat, which is Kadesh” (Genesis 14:7) – Rabbi Aḥa said: They came only to fight against the eyeball [ein] of the world;14Abraham is called the eyeball of the world, because it was only for his sake that God took an interest in and looked out for the benefit of the people of the world. they sought to blind the eye [ayin] that overcame the attribute of justice [mishpat] in the world.

“Which is [hi] Kadesh” – Rav Aḥa said: Hu is written. It is he [hu] who sanctified [kiddesh] the name of the Holy One blessed be He in the fiery furnace. When the barbarians came to attack him, everyone began crying out: ‘Woe [vay].’ That is what is written: “It was [vayhi] in the days of Amrafel.”

“It was in the days of Aḥaz” (Isaiah 7:1) – what was the trouble there? “Aram from the east and the Philistines from the west” (Isaiah 9:11).15Israel was under attack from all sides. This is analogous to a king’s son, whose caretaker resolved to kill him. He said: ‘If I kill him, I will be liable to execution by the king.

Instead, I will take away his wet nurse from him, and he will die on his own.’ So, too, Aḥaz said: ‘If there are no kids, there will be no goats, and if there are no goats there will be no flock, and if there is no flock there will be no shepherd, and if there is no shepherd, there will be no world.’16That is, the world will not be able to function in its conventional manner. That is what Aḥaz thought to himself: ‘If there are no children [in school], there will be no students, if there are no students there will be no scholars, if there are no scholars there will be no elders, if there are no elders there will be no prophets, if there are no prophets the Holy One blessed be He will not rest His Divine Presence upon them [Israel].17Consequently, he closed all the schools.

That is what is written: “Bind the testimony, seal the Torah in my disciples” (Isaiah 8:16). Rabbi Ḥonya bar Rabbi Elazar said: Why was he named Aḥaz? It is because he locked up [aḥaz] the synagogues and study halls. Rabbi Yaakov bar Abba in the name of Rabbi Aḥa: Isaiah said: ‘“I will hope for the Lord, who conceals His face from the house of Jacob” (Isaiah 8:17).

There was no moment that was as grim as that time, in whose regard it is stated: “I will conceal My face on that day” (Deuteronomy 31:18). But at that very time, I [Isaiah] hoped for Him, as it is written [immediately afterwards]: “For it will not be forgotten from the mouths of their descendants” (Deuteronomy 31:21).18When God said that He would hide His face from Israel, He continued, that nevertheless the Torah would never be forgotten by them.

Of what use was it to him [Ahaz]?19Despite his best efforts, the Torah continued to be taught, as the Midrash goes on to explain. [Of no use, as Isaiah declared:] “Behold, I, and the children whom the Lord gave me, are to become signs and wonders in Israel”’ (Isaiah 8:18). Were they20The young men Isaiah was referring to. his children? Were they not actually his students? However, we learn from here that they [his students] were as beloved to him as sons.

When he [Aḥaz] locked up the synagogues and study halls, people began crying out: ‘Woe [vay]’ – “it was [vayhi] in the days of Aḥaz.” “It was in the days of Yehoyakim” (Jeremiah 1:3) – what was the trouble there? [It was as Jeremiah prophesied:] “I saw the land, and behold, it is emptiness and disorder” (Jeremiah 4:23). This is analogous to a king who sent a proclamation throughout the province. What did the residents of one province do to it?

They took it, ripped it, and burned it in fire. Thus it is stated: “It happened that as Yehudi would read three or four sections…” (Jeremiah 36:23)21It was the Book of Lamentations that was being read. – this means three or four verses. When he reached the fifth verse, “Its besiegers have become dominant” (Lamentations 1:5) – “He cut it up with a scribe’s razor and cast it into the fire that was in the fireplace, until the entire scroll was consumed in the fire that was in the fireplace” (Jeremiah 36:23).

When everyone saw this, they began crying out: ‘Woe [vay]’ – “it was [vayhi] in the days of Yehoyakim.” “It was in the days that the judges judged” (Ruth 1:1)22A more literal translation would be, “in the days of the judging of the judges.” – what was the trouble there? “There was a famine in the land” (Ruth 1:1). This is analogous to a province that owed a tax to the king.

The prince sent a tax collector to collect it. What did the residents of the province do to him? They took him and beat him. They then said: ‘Woe to us when the king becomes aware of these events; what he sought to do to us,23Subdue us. we did to him.’

So, too, in the days of the judging of the judges – when a person of Israel would engage in idol worship, and the judge sought to implement against him the attribute of strict justice,24And decree for him corporal punishment. he would come and flog the judge. He said: ‘What he sought to do to me, I did to him.’25“The judging of the judges” is interpreted to mean that the people committed acts of judgment and punishment against their judges.

They said: ‘Woe [vay] to the generation that judges its judges.’ That is what is written: “It was [vayhi] in the days when the judges judged, there was a famine in the land” (Ruth 1:1). “It was in the days of Aḥashverosh” (Esther 1:1) – what was the trouble there? [Haman’s decree:] “to destroy, to kill, and to eliminate [all the Jews]” (Esther 3:13). This is analogous to a king who had a certain vineyard, and three enemies rose up against it.

The first began picking unripe grapes, the second began cutting off the clusters, and the third began uprooting the vines. So too, Pharaoh [said]: “Every son who is born you shall cast into the Nile…” (Exodus 1:22). Nebuchadnezzar [exiled] “the ḥarash and the masger,26These are two classes of Torah scholars (Gittin 88a). one thousand” (Jeremiah 29:2) – Rabbi Berekhya said: One thousand ḥarash and one thousand masger; the Rabbis said: They were one thousand altogether.

Haman sought to uproot the entire vineyard, as it is stated: “To destroy, to kill, and to eliminate all the Jews…” (Esther 3:13). When everyone saw that it was so, they began crying out: ‘Woe [vay].’ That is what is written: “It was [vayhi] in the days of Aḥashverosh.” Rabbi Shimon bar Abba in the name of Rabbi Yoḥanan: Everywhere that vayhi is stated it refers either to trouble or to joy; if the context is one of trouble, it is unparalleled trouble, if it is one of joy, it is unparalleled joy.

Rabbi Shmuel bar Naḥman came and made a distinction: Everywhere that vayhi is stated,27Even when it is not connected with “in the days of.” it alludes to trouble, and vehaya [alludes to] joy. They raised an objection to him: But is it not written: “And there was [vayhi] light”? (Genesis 1:3). He said to them: That was nevertheless not complete joy, as the world was not privileged to use that light.

Rabbi Yehuda son of Rabbi Simon said: By the light that was created on the first day, a person could see from one end of the world to the other. When the Holy One blessed be He foresaw the generation of the Flood and the generation of the Dispersion, He hid it away for the righteous in the future. That is what is written: “But the path of the righteous is like a dawning light, growing brighter until the day is established” (Proverbs 4:18).

They raised an objection to him: But is it not written: “It was [vayhi] evening and it was morning, one day”? (Genesis 1:5). He said to them: That was nevertheless not complete joy, as everything that was created on the first day is destined to wear away, as it is stated: “For the heavens will vanish like smoke and the earth will wear away like a garment” (Isaiah 51:6). They raised an objection to him: But is it not written: “It was [vayhi] evening and it was morning, a second day” (Genesis 1:8), “…a third day” (Genesis 1:13), “a fourth day” (Genesis 1:19), “a fifth day” (Genesis 1:23), “a sixth day”? (Genesis 1:31).

He said to them: That was nevertheless not complete [joy], as everything that was created during the six days of Creation requires some act [to perfect it], e.g., mustard requires sweetening, wheat requires grinding, and lupines require sweetening. They raised an objection to him: But is it not written: “The Lord was [vayhi] with Joseph”? (Genesis 39:2). He said to them: That was nevertheless not complete joy, as that bear28Potifar’s wife. then accosted him.

They raised an objection to him: But is it not written: “It was [vayhi] on the eighth day, Moses summoned”? (Leviticus 9:1). He said to them: That was nevertheless not complete joy, as Nadav and Avihu died [that day]. They raised an objection to him: But is it not written: “It was [vayhi] on the day that Moses completed assembling the Tabernacle”? (Numbers 7:1). He said to them: That was nevertheless not [complete] joy, as it was hidden away with the building of the Temple.29Moses’ Tabernacle was stored away forever when the permanent Temple was built.

They raised an objection to him: But is it not written: “The Lord was [vayhi] with Joshua”? (Joshua 6:27). He said to them: That was nevertheless not [complete] joy, as it became necessary for him to rend his garments.30Joshua 7:6. They raised an objection to him: But is it not written: “It was [vayhi] when the king31David. resided in his house, and the Lord had given him respite…”? (II Samuel 7:1).

He said to them: It was nevertheless not complete joy, as Natan then came and said to him: “However, you will not build the House…for My name” (I Kings 8:19). They said to him: We have said our [arguments], now you say yours. He said to them,32To prove his contention that vehaya always alludes to a joyous event. is it not written: “It will be [vehaya] on that day that spring water will emerge…” (Zechariah 14:8).

It will be [vehaya] on that day, each man will keep a calf of the herd…” (Isaiah 7:21). “It will be [vehaya] on that day, the mountains will drip with nectar” (Joel 4:18). “It will be on that day that the Lord will continue…[to acquire the remnant of His people]” (Isaiah 11:11). “It will be [vehaya] on that day, a great shofar will be sounded…” (Isaiah 27:13).

They raised an objection to him: “And it was [vehaya] when Jerusalem was captured” (Jeremiah 38:28). He said to them: That was nevertheless joyous, as on that day, Israel gained atonement for its sins, as Rav and Shmuel say: Israel gained great atonement for their iniquities on the day that the Temple was destroyed, as it is stated: “Your sin is completed, daughter of Zion, He will not continue to exile you again” (Lamentations 4:22).

“It was in the days of Amrafel” – he was called by three names: Kush, Nimrod, and Amrafel. Kush – because he was literally a Kushite.33Nimrod was the son of Kush (Genesis 10:8). Nimrod – because he brought about a rebellion [mered] in the world. Amrafel – because his statements [imrato] were darkness [afela]. [In addition,] it is because he defied [amrei] and ridiculed [aflei] the world, and because he defied and ridiculed Abraham, because he said [amar] that he should be cast down34Amrafel is interpreted as: he said [amar] and cast him down [hipil]. into the fiery furnace.

“Aryokh king of Elasar” – Rabbi Yosei of Milḥaya said: There35In Babylon. we learned: The isar coin was named for Elasar.36This is because Aryokh instituted this coin. “Kedorlaomer king of Eilam, and Tidal king of Goyim” – Rabbi Levi said: There is a place there in Rome37Some delete the words “in Rome” (Ot Emet). that is called this [Goyim].38Meaning nations. It had this name because people from several different nations settled there.

They took one person and made him king over themselves. Rabbi Yoḥanan said: Tidal was his name.39Tidal was the one whom the nations of Goyim crowned as king. Another matter: “It was in the days of Amrafel king of Shinar” – this refers to Babylon; “Aryokh king of Elasar” – this refers to Greece;40In the Vilna edition “Antiochus” was substituted for Greece for reasons of censorship. “Kedorlaomer king of Eilam” – this refers to Media; “and Tidal king of Goyim” – this refers to the kingdom of Edom,41The ancestors of the Romans. which recruits conscripts from all the nations of the world.42Rome is called Goyim because it recruits conscripts from many nations.

Rabbi Elazar bar Avina said: If you see kingdoms clashing with one another, you should anticipate the coming of the Messiah. You may know that it is so, as in the days of Abraham, as a result of the kingdoms clashing with one another, redemption came to Abraham.

“They waged war with Bera king of Sodom, with Birsha king of Gomorrah, Shinab king of Adma, and Shemever king of Tzevoyim, and the king of Bela, which is Tzoar” (Genesis 14:2). “They waged war with Bera…” – Rabbi Meir used to expound names.43He would interpret the meaning of people’s names to uncover something about their inner nature. Rabbi Yehoshua ben Korḥa would [also] expound names. “Bera” – as he was a wicked son [ben ra]; “Birsha” – as he was an evil son [ben rasha]; “Shinav” – as he aspired [shoev] to wealth; “Shemever” – as he would fly off44Sam ever – he would spread his wings to fly, i.e., he would travel far and wide in search of money. to bring wealth; “and the king of Bela, which is Tzoar” – as its residents were swallowed up [nitbale’u].

“All these joined forces at the valley of Sidim, which is the Dead Sea” (Genesis 14:3). “All these joined forces at the valley of Sidim” – it was called three names: The valley of Sidim, the valley of Shaveh,45Genesis 14:17. and the valley of Sukkot.46Psalms 60:8. The valley of Sidim – because it grew [wood used for] chopping blocks [sedanim]. Alternatively, it is because it was divided into many fields [sadim] with plowed furrows.

Alternatively, it is because it nourished its offspring47Those who resided in that land. like breasts [shadayim]. Valley of Shaveh – Rabbi Berekhya and Rabbi Ḥelbo in the name of Rabbi Shmuel bar Naḥman: Because there all the idolaters came to a consensus [hushvu], chopped down cedars, constructed a large platform, seated him [Abraham] atop it, and lauded him, saying: “Hear us, my lord: you are a Godly ruler in our midst” (Genesis 23:6).

They said to him: ‘You are king over us, you are ruler over us, you are a god over us.’ He said to them: ‘Let the world not lack its [true] King, and let the world not lack its [true] God.’48You should realize that God, not I, is the true king and God. Valley of Sukkot – because it was covered with trees.49Sukkot means something that provides shade. Rabbi Tanḥuma said: Grapevines, fig trees, pomegranate trees, walnut trees, almond trees, apple trees, and peach trees.

“Which is the Dead Sea” – Rabbi Aivu said: There were [originally] only channels of rivers, that broke open and became a sea. That is what is written: “He breaks channels through the rocks” (Job 28:10).

“Twelve years they served Kedorlaomer, and in the thirteenth year they rebelled” (Genesis 14:4). “Twelve years they served [Kedorlaomer, and in the thirteenth year50Literally, “and thirteen years.” they rebelled]” – Rabbi Yosei and Rabbi Shimon ben Gamliel, Rabbi Yosei says: Twelve plus thirteen, this is twenty-five.51The rebellion lasted thirteen years, after twelve years of submission. He translates the words: “thirteen years.”

Rabbi Shimon ben Gamliel said: They were thirteen years altogether.52He translates the words: “in the thirteenth year.” How does Rabbi Shimon ben Gamliel53This should be corrected to: Rabbi Yosei (Radal). explain: “And in the fourteenth year”?54According to Rabbi Yosei, twenty-five years had already passed; how can the following year be called “the fourteenth year", as it is in the subsequent verse?

The explanation is that it was the fourteenth year after their rebellion began. “And in the fourteenth year, Kedorlaomer and the kings who were with him came and smote Refa’im in Ashterot Karnayim, the Zuzim in Ham, and the Eimim in Shaveh Kiryatayim” (Genesis 14:5). “And in the fourteenth year, Kedorlaomer…came” – the owner of the beam bears its thickest part,55Kedorlaomer was the main party among the five kings against whom the rebellion was directed (Genesis 14:4). “and the kings who were with him.”

“And smote Refa’im in Ashterot Karnayim” – in Ashtera DeKarna.56This is what that place was called in the days of the Midrash. “The Zuzim in Ham [beham]” – the radiant ones [ziv] among them [bahem]. “And the Eimim in Shaveh Kiryatayim” – they were two cities [kiryan].57The ending ayim is generally used to refer to two items. “And the Ḥori in their mountain, Se'ir, until Eil Paran, which is adjacent to the wilderness” (Genesis 14:6).

“And the Ḥori” – this is a metropolis.58The reading in manuscripts is: This is Eleutheropolis (Free City) – the Greek name for Bet Guvrin in southern Israel. Why is it called it Ḥori? Because they selected it to be a free place in the generation of the Dispersion.59The residents were not scattered when the Dispersion occurred. “Until Eil Paran, which is adjacent to the wilderness” – until the plain of Paran.60Eil Paran means the Plain of Paran.

“They turned back, and came to Ein Mishpat, which is Kadesh, and smote the entire field of the Amalekites, and also the Emorites, who reside in Ḥatzetzon Tamar” (Genesis 14:4). “They turned back, and came to Ein [Mishpat]…” – Rabbi Aḥa said: They came only to fight against the eyeball [ein] of the world;61Abraham is called the eyeball of the world, because it was only for his sake that God took an interest in and looked out for the benefit of the people of the world. they sought to blind the eye [ayin] that overcame the attribute of justice [mishpat] in the world.62Abraham.

That is astonishing. “Which is [hi] Kadesh” – Rav Aḥa said: Hu is written. It is he [hu] who sanctified [kiddesh] the name of the Holy One blessed be He in the fiery furnace. “And smote the entire field of the Amalekites” – Amalek had not yet been born, and yet you say: “And smote the entire field of the Amalekites”?

The explanation is that [God] “tells the outcome from the outset” (Isaiah 46:10).63God knows the future, so He is able to name places after future events. “And also the Emorites, who reside in Ḥatzetzon Tamar” – in Ein Gedi, with the dates [temaraya].64The identification of Ḥatzetzon Tamar with Ein Gedi is stated explicitly in II Chronicles 20:2. “The king of Sodom, the king of Gomorrah, the king of Adma, the king of Tzevoyim, and the king of Bela, which is Tzoar, went out and they waged a war with them in the valley of Sidim” (Genesis 14:8).

“With Kedorlaomer king of Eilam, and Tidal king of Goyim, and Amrafel king of Shinar, and Ariokh king of Elasar; four kings against the five” (Genesis 14:9). “The king of Sodom, the king of Gomorrah…went out…with Kedorlaomer king of Eilam…” – four kings waged war against five, and yet they overcame them. “The valley of Sidim was full of clay pits and the kings of Sodom and Gomorrah fled, and they fell there, and they who remained fled to the mountain” (Genesis 14:10).

“The valley of Sidim was full of clay pits” – many pits producing clay. “The kings of Sodom and Gomorrah fled, and they fell there, 65“They fell there” means that they died in the pits. [and they who remained fled to the mountain]” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: “They fell there” – this refers to the multitudes; “and they who remained fled to the mountain” – this refers to the kings.

Rabbi Neḥemya said: “They fell there” – this refers to the kings; “and they who remained fled to the mountain” – this refers to the multitudes. According to the opinion of Rabbi Yehuda, it works out well, but according to the opinion of Rabbi Neḥemya, it is difficult.66In Genesis 14:17 we read that the king of Sodom survived. Rabbi Azarya and Rabbi Yonatan ben Ḥagai said in the name of Rabbi Yitzḥak: When Abraham descended into the fiery furnace and was saved, there were some idolaters who believed [the story of Abraham’s miraculous rescue], and there were some idolaters who did not believe.

When the king of Sodom descended into the clay pit and was rescued, they began believing in [the rescue of] Abraham retroactively. “They took all the property of Sodom and Gomorrah, and all their food, and they went” (Genesis 14:11). “They took all the property of Sodom and Gomorrah, and all their food” – Rabbi Yehuda says: This refers to their tools of work.67“Their property” refers to their means of sustenance.

Rabbi Neḥemya said: This refers to their dates.68Their main food staple. “They took Lot, son of Abram’s brother, and his property and they went, and he resided in Sodom” (Genesis 14:12). “They took Lot, [son of Abram’s brother]…” – this is what they did to Lot: They placed him in a cage and they took him with them.69This is derived from the fact that the words “they took” already appear in the previous verse.

The repetition of these words here indicates that he was treated with special harshness. Why to such an extent?70What did Lot do to deserve such harsh punishment? “And he resided in Sodom” – in realization of what is stated: “One who walks with the wise will become wise, and one who consorts with fools will be broken” (Proverbs 13:20).

“The refugee came and told Abram the Hebrew, and he was dwelling in the plains of Mamre the Emorite, brother of Eshkol and brother of Aner, and they were allies of Abram” (Genesis 14:13). “The refugee came” – Reish Lakish in the name of bar Kappara: This is Og; he is the “refugee.” Why is he called Og? Because he came and found Abram sitting and engaging in the mitzva of baking [unleavened] loaves [ugot] [for Passover].71See Exodus 12:39.

His intentions [in informing Abraham] were not to act for the sake of Heaven. Rather, he said: ‘This Abraham is a zealot. If I say to him now: Your nephew has been taken captive, he will go out to war and be killed, and I will take his wife Sarai.’ The Holy One blessed be He said to him: ‘By your life, you will receive reward for your strides that you walked [to travel to Abraham], in that you will live long in the world.72He was ultimately killed by Moses, centuries later (Numbers 21:35).

But because you thought to kill that righteous man, by your life, you will see thousands upon thousands and tens of thousands upon tens of thousands of his descendants, and the end of that man73You, Og. will be only to fall into their hand,’ as it is stated [by Moses]: “The Lord said to me: Do not fear him, as [I have delivered him]…into your hand” (Deuteronomy 3:2). “And told Abram the Hebrew [Ivri]” – Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis, Rabbi Yehuda says: The entire world was on one side and he was on the other side [ever].74In an ideological sense.

Rabbi Neḥemya said: Because he was among the descendants of Ever. The Rabbis say: It is because he is from the other side [ever] of the river,75Abraham came to the land of Israel from the other (eastern) side of the Euphrates. and he spoke the Hebrew [Ivri] language. “He was dwelling in elonei Mamre” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda said: [This means] in the plains of Mamre. Rabbi Neḥemya said: In the palace of Mamre.

According to the opinion of Rabbi Yehuda, it is a place whose name is Mamre. According to the opinion of Rabbi Neḥemya, it is a person whose name was Mamre. And why was he called Mamre? Rabbi Azarya in the name of Rabbi Yehuda in the name of Rabbi Simon: It is because he was brazen-faced regarding Abraham.76He was bold in his support of Abraham, as the Midrash goes on to relate.

When the Holy One blessed be He told Abraham to circumcise himself, he went and consulted with his three friends.77Listed in Genesis 14:24. Aner said to him: ‘You are already one hundred years old and you are going to bring pain upon yourself?’ Eshkol said to him: ‘What, are you going to put an end to yourself in the midst of your enemies?’78People will say that you have castrated yourself. Mamre said to him: ‘[This is] your God who stood by you [during your ordeal] in the fiery furnace, and during [your war with] the kings, and during the famine, and in this matter that He has said to you, to circumcise yourself, you do not heed Him?’

The Holy One blessed be He said to him: ‘You gave him counsel to circumcise himself; by your life, I will not appear to him in Aner’s palace, nor in Eshkol’s palace, but only in your palace.’ That is what is written: “The Lord appeared to him in the palace of Mamre” (Genesis 18:1).

“Abram heard that his brother had been taken captive, and he marshaled his disciples, born in his house, three hundred and eighteen, and he gave chase until Dan” (Genesis 14:14). “Abram heard that his brother had been taken captive” – “He fears no evil tidings; his heart is steadfast, trusting in the Lord. His heart is secure. He will not fear, until he beholds the fall of his foes” (Psalms 112:7–8).1The Psalm begins: “Hallelujah.

Fortunate is the man who fears the Lord.” “He fears no evil tidings” – this refers to Abraham.2Who had just heard the bad news about Lot. “For now I know that you are God-fearing” (Genesis 22:12).3This verse is cited to prove that Abraham is “the man who fears the Lord.” “His heart is steadfast, trusting in the Lord” – “You found his4Abraham’s. heart faithful before You” (Nehemiah 9:8).

“His heart is secure. He will not fear” – as it is stated: “Do not fear, Abram” (Genesis 15:1). “Until he beholds the fall of his foes” – “he divided up against them at night” (Genesis 14:15).

“Abram heard that his brother had been taken captive” – that is what is written: “He seals his ears from hearing of bloodshed” (Isaiah 33:15).5The righteous will not accept the prospect of bloodshed, so they take action against that eventuality. “He marshaled [vayarek] his disciples” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: Their faces turned pale [horiku] towards Abraham. They said: ‘Five kings could not overcome them, and [you think] we will be able to overcome them?’

Rabbi Neḥemya said: Abraham turned pale [horik] towards them. He said: ‘Shall I go and fall [in battle] in sanctification of the name of the Omnipresent?’ Abba bar Zavda said: He armed them with weapons, just as it says: “Unsheathe [harek] a spear to block my pursuers” (Psalms 35:3). Rabbi Shimon ben Lakish said: He showered them with jewels and gems, as it says: “Its pinions with shimmering [yerakrak] gold” (Psalms 68:14).

Rabbi Levi said: He emptied [horikan] their ranks through the passage about the officers, as it says: “[Then the officers shall speak further to the people and say:] Who is the man who is fearful and faint hearted? Let him go and return to his house” (Deuteronomy 20:8).6The assembled force of three hundred and eighteen men was depleted due to this warning, until only Eliezer remained. “His disciples [ḥanikhav]” – they bore his name [ḥanikhato].Their name was Abram, like his name.7Upon their conversion, they took his name as their own, or they referred to themselves as “sons of Abram,” as all converts do.

“Three hundred and eighteen” – Reish Lakish in the name of bar Kappara: It was Eliezer alone. The numerical value of Eliezer is three hundred and eighteen. “And he gave chase until Dan” – that is the name of an idol.8See I Kings 12:28–29. It was preceded and followed by a blow.9It was always a place of misfortune, from beginning to end.

It was preceded by a blow: “And he gave chase until Dan.”10He had to stop his pursuit when he reached Dan, due to its ill-fated status. And it is followed by a blow: “The snorting of his horses is heard from Dan” (Jeremiah 8:16).11The Babylonians, on their way to destroy Jerusalem, were referred to as approaching from Dan.

“He divided up against them at night, he and his servants, and he smote them and pursued them until Ḥova, which is north of Damascus” (Genesis 14:15). “He divided up against them at night”12This can also be translated: “The night was divided before them.” – Rabbi Binyamin bar Yefet in the name of Rabbi Yonatan: The night became divided on its own.13Abraham’s pursuit ended at midnight, when he vanquished his enemies.

The Rabbis say: Its Maker divided it.14God intentionally arranged it that the battle should conclude at midnight. The Holy One blessed be He said: ‘Their father took action for Me at midnight, I, too, will take action for his descendants at midnight.’ When? In Egypt, as it is stated: “It was at midnight, and the Lord smote every firstborn …” (Exodus 12:29).

Rabbi Tanḥuma said: There are those who express it in a different formulation: The Holy One blessed be He said: ‘Their father went out at midnight; I will go out for his sons at midnight,’ as it is stated: “Moses said: So said the Lord: About midnight, I shall go out in the midst of Egypt” (Exodus 11:4). “And he smote them and pursued them” – is there a person who pursues the slain? Rabbi Pinḥas said: The pursuers of Abraham our patriarch were [as if] slain [from the start], as it is stated: “The one You have smitten, they have pursued” (Psalms 69:27).15Once God has decreed that someone is to be smitten, it is as if he is already dead.

That is what is written: “Who awakens [he’ir] from the east, righteousness attending his footstep?” (Isaiah 41:2). Who is the one who roused the heart of the easterners16Kedorlaomer and his three allies in this battle came from the east. so they would come and fall into Abraham’s hand? “Righteousness [tzedek] attends his footstep” – [The righteous One,] He whose life is everlasting, who would illuminate17The Midrash interprets he’ir, written with ayin, as if it were written with alef, meaning illuminated. for him every place he would go.

Rabbi Berekhya said: The star Jupiter [tzedek] would illuminate [the way] for him. Rabbi Reuven said: Righteousness itself called out18The word yikra’ehu, translated earlier as “attends,” literally means “calls out.” before him, saying: ‘If not for Abraham, there would be no one to implement me.’ That is what is written: “He subdued nations before him and subjugated kings; [He made his sword like dust, his bow as driven stubble]” (Isaiah 41:2) – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda said: Abraham would cast dust at them and it became swords, straw and it became arrows.

Rabbi Neḥamya said: “He made [his sword] dust” is not stated,19If it had said: “He made [his sword] dust” the Hebrew could also be rendered “He made dust his sword,” as Rabbi Yehuda said. but rather, “[He made his sword] like dust” (Isaiah 41:2) – they20Abraham’s enemies. would cast swords on Abraham and they became dust, arrows, and they became straw. That is what is written: “He pursued them and passed peacefully; [he did not tread on the road]” (Isaiah 41:3).

Rabbi Levi in the name of Rabbi Yosei bar Zimra: Each of the strides of Abraham our forefather was three miles.21This is what is meant by “he did not tread on the road.” His pursuit of his enemies was achieved by miraculous means, not by traveling on the road in the normal manner. Rabbi Yudan bar Rabbi Simon said: One mil, as it is stated: “he did not tread on the road” (Isaiah 41:3). Rabbi Neḥemya said in the name of Rabbi Abahu: Their feet did not become soiled,22As would normally occur when walking long distances on a road. but rather, like one who walks from his house to the [nearby] synagogue.

“He returned all the goods, and also his brother Lot and his property he returned, and also the women and the people” (Genesis 14:16). “He returned all the goods, and also [his brother] Lot…” – Rabbi Yudan said: He returned the men and the women, but did not return the children. [Rather,] they went ahead and converted, and fenced themselves off from the sexual immorality of their fathers. That is what is written: “I will bring in the wicked of the nations” (Ezekiel 7:24)23God will bring them in, in the sense that He will take them under His care and see to it that they abandon their evil ways. – who are “the wicked of the nations”? Rabbi Yehuda bar Rabbi Simon: These are the people of Sodom, as it is stated: “The men of Sodom [were extremely wicked]” (Genesis 13:13).

“The king of Sodom went out to meet him after his return from smiting Kedorlaomer and the kings who were with him, to the valley of Shaveh, which is the valley of the king” (Genesis 14:17). “The king of Sodom went out to meet him…” – Rabbi Abba bar Kahana said: He began to ‘wag his tail’ at him.24He sought to endear himself to Abraham. He said to him: ‘Just as you descended into the fiery furnace and were rescued, I, too, descended into the clay pits and was rescued.’

“To the valley of Shaveh” – Rabbi Berekhya and Rabbi Ḥanina in the name of Rabbi Shmuel bar Naḥman: It is [called this] because there all the idolaters came to a consensus [hushvu], chopped down cedars, constructed a large platform, seated him [Abraham] atop it, and lauded him, saying to him: “Hear us, my lord, [you are a Godly ruler in our midst]…” (Genesis 23:6). They said to him: ‘You are king over us, you are ruler over us, you are god over us.’ He said to them: ‘Let the world not lack its [true] King, and let the world not lack its [true] God.’

“Malkitzedek king of Salem took out bread and wine, and he was a priest of God, the Most High” (Genesis 14:18). “Malkitzedek king of Salem…” – that is what is written: “Daughter of Tzor, the wealthiest of the people will seek your favor with gifts” (Psalms 45:13).25The “daughter of Tzor” refers to Abraham, who distressed (hetzer) the four kings, and who was distressed by them. “The wealthiest of the people,” referring to Malkitzedek king of Salem, “will seek your favor with gifts,” as he did in this verse (Yalkut Shimoni).

“Malkitzedek king of Salem” – this place26Salem is short for Jerusalem (see Psalms 76:3). renders its inhabitants righteous, [and this is why he was called] Malkitzedek,27Malkitzedek means king of righteousness [tzedek]. [and we find as well] “Adoni Tzedek [king of Jerusalem]” (Joshua 10:1).28Adoni Tzedek means “lord of righteousness.” Jerusalem itself is called righteousness [tzedek], as it is stated: “Justice [tzedek] abided in it” (Isaiah 1:21).29See also Isaiah 1:26.

“King of Salem [Shalem]” – Rabbi Yitzḥak the Babylonian says: He was born circumcised.30Melekh shalem, translated earlier “king of Salem,” can also mean “the perfect king,” meaning that he was born in a perfected state, having had no need for circumcision. “[He] took out bread and wine, and he was a priest of God, the Most High” – Rabbi Shmuel bar Naḥman and the Rabbis, Rabbi Shmuel said: He revealed to him the laws of the High Priesthood.31Malkitzedek brought bread and wine in order to show Abraham the priestly rites involving these items.

“Bread” – this alludes to the showbread;32Described in Leviticus 24:5–9. “and wine” – this alludes to the libations. The Rabbis say: He revealed Torah [precepts] to him, as it is stated: “Come, partake of my bread, and drink of the wine that I have mixed” (Proverbs 9:5).33The speaker in this verse is divine wisdom, the Torah. It refers to its teachings metaphorically as bread and wine. “And he was a priest of God, the Most High” – Rabbi Abba bar Kahana and Rabbi Levi, Rabbi Abba bar Kahana said: Any time wine is written in the Torah it connotes a [negative] impact,34As when Noah (Genesis 9:21) and Lot (Genesis 19:32–35) became drunk, both instances leading to humiliating consequences. except for this one.

Rabbi Levi said: We cannot except this one either, as it was immediately after this that He decreed upon him: “They35Abraham’s descendants. will be enslaved to them and they will oppress them” (Genesis 15:13).

“He blessed him, and he said: Blessed is Abram to God, the Most High, Maker of heavens and earth” (Genesis 14:19). “He blessed him, and he said: Blessed is Abram to God, the Most High, Acquirer of heavens and earth” – from whom did He acquire them? Rabbi Abba in the name of Rav Kahana and Rabbi Yitzḥak, Rabbi Abba said: It is like a person who says: The eyes of so-and-so are fair, his hair is fair.36Koneh does not refer to acquisition, but to one’s fixing and perfecting something that already belongs to him.

Rabbi Yitzḥak said: He [Abraham] would receive passersby into his house. After they had eaten and drunk, he would say to them: ‘Say a blessing.’ They would say to him: ‘What shall we say?’ He would say to them: ‘Say: Blessed is God, the Most High, of whose food we have eaten.’

The Holy One blessed be He said to him: ‘My name had not been known by My creations, and you caused My creations to recognize me. I consider it for you as though you were My partner in creation of the world.’ That is what is written; “Maker of heavens and earth.”37According to Rabbi Yitzḥak, the words “Acquirer of heaven and earth” refer to Abraham, not God. Abraham acquired this status by making God’s presence known in the world.

“And blessed is God, the Most High, who delivered your enemies into your hand. He gave him a tithe of everything” (Genesis 14:20). “And blessed is God, the Most High, who delivered [migen] your enemies into your hand” – Rabbi Huna said: He turned the plot [mangenin] against you upon your enemies. Rabbi Yudan said: How many stratagems [mangenaot] did I perform in order to deliver them into your hand.

They38The two sets of kings. had been fond of one another; this one would send letters to that one, and that one would send gifts to this one, but I incited discord between this one and that one so they would come and fall into your hand. “He gave him a tithe of everything [mikol]” – Rabbi Yehuda bar Rav Simon said: On the basis of that tribute, three of the pillars of the world, Abraham, Isaac, and Jacob, benefitted.

Regarding Abraham it is written: “The Lord had blessed Avraham with everything [bakol]” (Genesis 24:1), due to the merit of: “He gave him a tithe of everything [mikol].” Regarding Isaac it is written: “And I partook of all [mikol]” (Genesis 27:33), due to the merit of: “He gave him a tithe of everything [mikol].” Regarding Jacob it is written: “For God has graced me and because I have everything [kol]” (Genesis 33:11), due to the merit of: “He gave him a tithe of everything [mikol].”

From where did Israel merit the Priestly Benediction?39Numbers 6:23–26. Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis, Rabbi Yehuda said: From Abraham: “So [ko] shall your descendants be” (Genesis 15:5) – “so [ko] shall you bless the children of Israel” (Numbers 6:23). Rabbi Neḥemya said: From Isaac, as it is stated: “I and the lad will go to there [ko]” (Genesis 22:5). That is why the Omnipresent said: “So [ko] you shall bless the children of Israel.”

The Rabbis said: From Jacob, as it is stated: “So [ko] you shall say to the house of Jacob” (Exodus 19:3). Corresponding to it is: “So [ko] shall you bless the children of Israel.” Rabbi Eliezer and Rabbi Yosei bar Ḥanina, Rabbi Eliezer said: [God said:] ‘When will I increase your descendants like the stars?40This section is referring to the verse: “He took him outside, and said: Look now to the heavens, and count the stars, if you could count them, and He said to him: So [ko] will your offspring be” (Genesis 15:5).

When I reveal Myself to them through the word ko’ – “So [ko] you shall say to the house of Jacob” (Exodus 19:3). Rabbi Yosei bar Ḥanina said: When I reveal Myself to their leader41Moses. through the word ko: “So [ko] said the Lord: My firstborn son is Israel” (Exodus 4:22).

“The king of Sodom said to Abram: Give me the people, and take the property for yourself” (Genesis 14:21). “Abram said to the king of Sodom: I have raised my hand to the Lord, God Most High, master of heaven and earth” (Genesis 14:22). “The king of Sodom said to Abram: Give me the people…Abram said to the king of Sodom: I have raised [harimoti] my hand…” – Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis, Rabbi Yehuda said: He rendered it as teruma,42The portion separated from produce and given to the priest.

Abraham vowed that he would not take any of the spoils, just as a non-priest may not take teruma for himself. just as it says: “You shall separate [vaharemotem] from it teruma for the Lord” (Numbers 18:26). Rabbi Neḥemya said: He subjected it to an oath,43He took an oath that he would derive no benefit from the spoils. just as it says: “He raised [vayarem] his right and his left to the heavens, and he took an oath by the One whose life is everlasting” (Daniel 12:7).

The Rabbis say: He rendered it as a song of praise, just as it says: “This is my God and I will glorify Him; my father’s God and I will exalt Him [vaaromemenhu]” (Exodus 15:2).44As part of his song of praise to the Lord for his victory over the kings, he forswore any benefit from the property. Rabbi Berekhya, Rabbi Ḥelbo, and Rabbi Ami said in the name of Rabbi Elazar: Moses said: ‘With the expression that my forefather recited a song of praise: “Harimoti my hand to the Lord,” with that same expression, I will recite a song of praise: “My father’s God and I will exalt Him [vaaromemenhu].”’

“Neither a thread nor a shoelace, I will not take of anything that is yours, that you will not say: I made Abram wealthy” (Genesis 14:23). “Neither a thread” – Rabbi Abba bar Mamal said: The Holy One blessed be He said to him: ‘[Since] you said: “Neither a thread,” by your life, I will give your descendants the mitzva of ritual fringes, just as it says: “They shall place on the fringe of the corner a petil of sky blue wool” (Numbers 15:38), and we translate it in Aramaic: “A thread of sky blue wool.

“Nor a shoelace” – by your life, I will give your descendants the mitzva of the levirate wife, just as it says: “She shall remove his shoe [naalo] from his foot”’ (Deuteronomy 25:9). Alternatively, “neither a thread” – this alludes to the Tabernacle,45The building of the Tabernacle, which enabled the Divine Presence to dwell in Israel, was in the merit of Abraham’s actions here. which was adorned with sky blue and purple wool threads.

“Nor a shoelace” – this alludes to the taḥash hides.46This was a kind of hide that served as the uppermost covering of the Tabernacle, and is also referred to in Ezekiel 16:10 as the material used to make shoes. Alternatively, “neither a thread [ḥut]” – this alludes to the sacrifices, like what we learned: A red line [ḥut] circumscribed it47The altar. in the middle, to separate between the upper blood and the lower blood.48There were offerings whose blood was sprinkled on the upper part of the altar, and others whose blood was sprinkled on the lower part.

“Nor a shoelace” – this alludes to the footsteps of [those traveling to] the pilgrimage festivals, just as it says: “How fair are your steps in shoes” (Song of Songs 7:2). “Nothing for me, only what the young men have eaten; and the portion of the men who went with me, Aner, Eshkol, and Mamre, they will take their portion” (Genesis 14:24). “Nothing for me, only what the young men have eaten” – that is what is written: “Every evil and wicked man among the men who had gone with David spoke up and said: Because they49Those who stayed behind in the camp to guard everyone’s possessions. did not go with me, we will not give them from the spoils50The plundered livestock. that we recovered; rather each man [of us will take] for his wife and his children, who will lead the animals off and go.

But David said: Do not do so, my brethren, with what the Lord has granted us. He protected us, and He delivered the troop that came against us into our hand. Who would heed you in this matter? For like the share of the one who descends into battle, so is the share of the one who remains with the baggage; they shall share alike.

It was from that day forward [vamala], he rendered it a statute and an ordinance for Israel to this day” (I Samuel 30:22–25). Rabbi Yudan said: Vahala is not written here, but, rather vamala.51Vahala is the standard term for onward. Vamala also has the connotation of beforehand. From whom did he learn?

From Abraham his forefather, who said: “Nothing for me, only what the young men have eaten; and the portion of the men….”

“After these matters, the word of the Lord came to Abram in a vision, saying: Fear not, Abram, I am a shield for you; your reward is very great” (Genesis 15:1). “After these matters, the word of the Lord came to Abram in a vision, saying…” “The Almighty’s way is faultless; the word of the Lord is refined [tzerufa]. He is a shield for all who take refuge in Him” (Psalms 18:31) – if His ways are faultless, all the more so that He Himself is.

Rav said: The mitzvot were given only to refine [letzaref] people through them. After all, why should the Holy One blessed be He care whether one slaughters an animal from the throat or he slaughters it from the nape? Thus we learn that the mitzvot were given only to refine the creations with them. Another interpretation, “the Almighty’s way is faultless” – this refers to Abraham,1The verse is interpreted to mean: The Almighty’s way is with the faultless, referring to Abraham. as it is stated: “You found his heart faithful before You” (Nehemiah 9:8).

“The word of the Lord is refined” – as the Holy One blessed be He refined him in the fiery furnace.2The Hebrew tzaref, translated earlier as “refined,” literally refers to smelting in a furnace. “He is a shield for all who take refuge in Him” – “fear not, Abram, I am a shield for you.”

Another matter, “after [these] matters…” – it is written: “A wise man fears and turns from evil, but the fool becomes enraged and overconfident” (Proverbs 14:16). “A wise man fears” – “fear not, Abram.”3Since God told him not to fear, the implication is that he had been afraid. [And God said to him,] “Do not be wise in your own eyes; fear the Lord and turn away from evil” (Proverbs 3:7). “Do not be wise in your own eyes” – with what you see with your eyes, thinking: ‘Perhaps I will produce offspring, perhaps I will not produce offspring.’ [Rather,] “fear the Lord” – “fear not, Abram.”

Rabbi Avin in the name of Rabbi Ḥanina began: “The wicked man performs acts of falsehood…” (Proverbs 11:18). “The wicked performs acts of falsehood” – this is Nimrod, whose actions were based on falsehood. “And he who sows righteousness [has a true reward]” (Proverbs 11:18) – this refers to Abraham, as it is stated [concerning Abraham]: “[For I have known him, because he will command his children…] and they will observe the way of the Lord, to perform righteousness and justice” (Genesis 18:19). “Has a true reward” (Proverbs 11:18) – “fear not, Abram…[your reward is very great].”

Another interpretation, “fear not Abram” – that is what is written: “But it is you, Israel, My servant, Jacob, whom I have chosen, descendants of Abraham who loved me, whom I have taken from the ends of the earth” (Isaiah 41:8–9) – from Mesopotamia and its environs. “And from its noblemen I called you” (Isaiah 41:9) – from its prominent leaders. “I called you” – I designated you. “I chose you and did not reject you” (Isaiah 41:9).

“I chose you” – when you were Abram; “and did not reject you” – when you became Abraham. “Do not fear, as I am with you; do not waver, as I am your God” (Isaiah 41:10) – Rabbi Hoshaya said: When Isaac said to Jacob: “Please approach so I may feel you, my son” (Genesis 27:21), his water spilled onto his knees4Out of fright. and his heart became soft as wax. The Holy One blessed be He appointed two angels for him, one to his right and one to his left, and they grasped him by his elbow so he would not fall.

That is what is written: “Do not waver [tishta], as I am your God” – do not be like wax [tishva]. “I strengthened you, even helped you…behold, [all who provoke you] will be ashamed and humiliated” (Isaiah 41:10–11) – those who are hostile to you. “They will be like nothing, and the people who quarrel with you will perish” (Isaiah 41:11) – those who incite quarrels with you. “You will seek them…but not find them” (Isaiah 41:12) – those who contend with you. “For I am the Lord your God…who says to you: Fear not” (Isaiah 41:13), as it is stated: “Fear not, Abram.”

“I am a shield for you” – Rabbi Levi said two [interpretations], the Rabbis said one. Rabbi Levi said: Because our forefather Abraham was fearful, and saying: ‘Perhaps those people whom I killed, there was among them one righteous man, or one God-fearing man.’5And therefore I have incurred God’s wrath and will be held accountable. This is analogous to a person who was passing by the king’s orchard.

He saw a bundle of thorns and he went down and took it away. The king peered out and saw him. He began hiding from him. He [the king] said to him: ‘Why are you hiding from me?

How many laborers would I have needed to gather it up. Now that you have gathered them up, come and collect your reward.’ So, the Holy One blessed be He said to Abraham: ‘Those people whom you killed were like cut thorns.’ That is what is written: “Peoples will be like burnings of lime, cut thorns ignited with fire” (Isaiah 33:12).

Rabbi Levi said another interpretation: Because our forefather Abraham was fearful, and saying: ‘Perhaps those kings whom I killed, their sons will assemble multitudes and they will come and wage war against me,’6To avenge their fathers’ death. the Holy One blessed be He said to him: “Fear not, Abram, I am a shield for you” – just as a shield, even if all the swords [in the world] were to come up against it, it would withstand them, so you, even if all the idolaters were to gather against you, I will fight against them.

The Rabbis said one: Because our forefather Abraham was fearful, and saying: ‘I went down into the fiery furnace and was saved, I went down to do battle with the kings and was saved, perhaps my reward has already been received in this world, and I have nothing [left] for the future.’ The Holy One blessed be He said: “Fear not, Abram, I am a shield [magen] for you” – everything that I have done for you in this world, I did for you without cost,7In Aramaic, magan means gratis. but your reward is allocated for you in the future – “your reward is very great,” just as it says: “How great is the goodness You have in store for those who fear You” (Psalms 31:20).

Rabbi Yudan and Rabbi Huna, both of them in the name of Rabbi Yosei ben Zimra: Rabbi Yudan said: Wherever aḥarei is stated, it refers to immediate events; aḥar refers to distant events.8The Hebrew uses both aḥar and aḥarei [“after”] in the common phrase “after these matters.” The Midrash explains that difference between them is that one indicates that what follows took place immediately after the events recorded previously, while the other indicates that it took place after some time.

Rav Huna said: Wherever aḥar is stated, it is immediate; aḥarei, distant. “After these matters”9Devarim, translated here as “matters,” can also mean words. – after thoughts of words that took place there. Who had these thoughts? Abraham had the thoughts.

He said before the Holy One blessed be He: ‘Master of the universe, You made a covenant with Noah that you would not eliminate his descendants. I arose and amassed mitzvot and good deeds more that he did, and my covenant overrode his covenant.10And thus I was able to slay many of his descendants. Perhaps someone else will arise [one day] and amass mitzvot and good deeds more than I did, and his covenant will override my covenant.’11And he will be able to harm me.

The Holy One blessed be He said: ‘From Noah, I did not bring forth righteous protectors [from his descendants], but from You I will produce righteous protectors. Moreover, when your descendants will come to commit transgressions and bad deeds, I will see one righteous man among them, I will consider him to be equal to all of them combined, as he is capable of saying to the attribute of justice: Enough. I will take him away12He will die. and serve as atonement for them.’

“The word of the Lord came to Abram in a vision, saying” – it13Prophecy. is referred to by ten expressions: a prophecy, a vision,14See Psalms 89:20. preaching,15See Ezekiel 21:2. speaking,16See II Samuel 23:2. saying,17See Exodus 4:22. a command,18See Genesis 2:16. a burden,19See Malachi 1:1. a parable,20See Isaiah 14:4. a metaphor,21See Proverbs 1:6. an enigma.22See Numbers 12:8. Which is the harshest of them all?

Rabbi Eliezer said: Vision, as it is stated: “A harsh vision was told to me” (Isaiah 21:2). Rabbi Yoḥanan said: Speaking, as it is stated: “The man, lord of the land, spoke harshly with us” (Genesis 42:30). The Rabbis said: Burden, as is its plain sense: “Like an onerous burden, they are too heavy for me” (Psalms 38:5). Abram’s potency [of prophecy] was great, as God spoke to him with both speaking [dibur] and vision, as it is stated: “The word [devar] of the Lord came to Abram in a vision.”

“Fear not, Abram” – whom did he fear? Rabbi Berekhya said: He feared Shem. That is what is written: “The islands saw and feared, the ends of the earth trembled…” (Isaiah 41:5) – just as islands are conspicuous in the sea, so Abraham and Shem were conspicuous in the world. “And feared” – each one feared the other.

This one [Abraham] feared the other, saying: Perhaps Shem has resentment in his heart against me because I killed his descendants.23Kedorlaomer was king of Eilam (Genesis 14:1), and Eilam was Shem’s son (Genesis 10:22). And that one [Shem] feared the other, saying: Perhaps Abraham has resentment in his heart against me because I produced wicked offspring. “The ends of the earth” – this one was situated at one end of the earth, and that one was situated at the other end of the earth.

“They approached and came” (Isaiah 41:5) – each one approached the other. “Each man would help the other” (Isaiah 41:6) – this one [Shem] helped the other one with blessings, and that one [Abraham] helped the other one with gifts. This one helped the other one with blessings – “He blessed him, and he said: Blessed is Abram to God, the Most High…” (Genesis 14:19).24These words were spoken by Malkitzedek, who is identified with Shem.

And that one helped the other one with gifts: “He gave him a tithe from everything” (Genesis 14:20). “The carpenter encouraged [the smith]” (Isaiah 41:7) – this refers to Shem, who built the ark. “The smith” – this refers to Abraham, whom the Holy One blessed be He refined in the fiery furnace. “And one who smooths with a hammer, one who strikes on the anvil [paam]” (Isaiah 41:7) – as he [Abraham] would direct his hammer and strike all the people of the world onto a single path25Paam can also mean “a step,” and “once.”

Abraham’s “hammer” was his ability to persuade others to recognize and follow God, and with this he led them on a path towards closeness with God. to the Omnipresent. “Saying of the glue: It is good” (Isaiah 41:7) – these are the nations of the world, who say: ‘It is preferable to adhere to the God of Abram, and we will not adhere to Nimrod’s idolatry.’ “He strengthened it with nails” (Isaiah 41:7) – Abraham strengthened Shem in mitzvot and good deeds. And, [as a result] “It26Or “he.” shall not topple” (Isaiah 41:7) – referring to Abraham.

“Abram said: My Lord God, what will You give me, being that I go childless, and the one who has charge of my house is Damascus Eliezer?” (Genesis 15:2). “Abram said: My Lord God, what will You give me…?” – Rabbi Yonatan said: There are three people regarding whom it is stated: Make a request. These are Solomon, Aḥaz, and the messianic king. Solomon, as it is written: “In Givon, the Lord appeared to Solomon in a dream at night, and God said: Request what I shall give you” (I Kings 3:5).

Aḥaz, as it is written: “Request a sign for yourself from the Lord” (Isaiah 7:11). The messianic king, of whom it is written: “Request of Me, and I will render nations your inheritance” (Psalms 2:8). Rabbi Berekhya and Rabbi Aḥa say in the name of Rabbi Shmuel: We cite an additional two cases from aggada, Abraham and Jacob. Abraham, of whom it is written: “My Lord God, what will You give me?”

He would not have said: “What will You give me…?” unless He had first said to him: ‘Make a request.’ Jacob, as it is written: “Everything that You will give me I will tithe to You” (Genesis 28:22). He would not have said this unless He had first said to him: ‘Make a request.’

Rabbi Yudan and Rabbi Aivu in the name of Rabbi Yoḥanan: There were two people who said the same thing, Abraham and David. Abraham, of whom it is written: “My Lord God, what will You give me?” He said before Him: ‘Master of the universe, if I am destined to produce offspring and [they will ultimately] anger you, it is preferable for me that “I go childless.”’27The verse is interpreted to mean: Abram said: What will You give me? [If it is unworthy descendants,] I would rather go childless.

David said: “Search me, God, and know my heart; [try me and know my thoughts [sarapai]]” (Psalms 139:23) – know those who emerge from me.28Sarapai can also mean branches that emerge from a tree. “And see, if there is any grievous way in me, lead me on the path to eternity” (Psalms 139:24). He said before Him: ‘Master of the universe, if I am destined to produce offspring who will aggrieve You, it is preferable for me that You lead me on the path to eternity.’29It is preferable that You take my life.

“And the one who has charge of my house” – Rabbi Elazar says: “The one who has charge [meshek] of my house” – this is Lot, whose soul longs [shokeket] to inherit me. “Is Damascus Eliezer” – as on his account I pursued the kings to Damascus, and the Almighty helped me [azarani hael].30According to this interpretation, Eliezer is not a name, but means “God was my assistance” (see Exodus 18:4). Reish Lakish said in the name of bar Kappara: “the one who has charge of my house” – the one who lives in my house is [Damascus] Eliezer, as it was through his help that I pursued the kings to Damascus.

And Eliezer was his name. So it is stated: “He marshaled his disciples, born in his house, three hundred and eighteen” – the numerical value of Eliezer being three hundred and eighteen.

“Abram said: Behold, to me You have not given offspring, and a member of my household is my heir” (Genesis 15:3). “Abram said: Behold, to me You have not given offspring” – Rav Shmuel bar Rav Yitzḥak said: [Abram said to God:] My astrological constellation is pressuring me and saying to me: Abram, you will not beget offspring. The Holy One blessed be He said to him: ‘Indeed, it is as you say; Abram will not beget offspring, but Abraham will beget offspring. “Sarai your wife, you shall not call her name Sarai” (Genesis 17:15) – Sarai will not bear children, but Sarah will bear children.’

“Behold, the word of the Lord came to him, saying: This man will not inherit you; rather, one who shall emerge from your loins, he will inherit you” (Genesis 15:4). “Behold, the word of the Lord came to him, saying: This man will not inherit you” – Rabbi Yudan and Rabbi Elazar in the name of Rabbi Yosei bar Zimra: “The Lord to him,” “the word of the Lord came to him,” “behold, the word of the Lord came to him” – one angel after another, one statement after another.31There are many seemingly extraneous words here; it could have been, simply: God said. [God said:] ‘I and three angels will reveal ourselves to you, and [we all] say to you: The accursed [luta] Lot will not inherit Abram.’32Because you will have your own son.

The revelation of the three angels refers to Genesis 18:2. Rabbi Huna and Rabbi Elazar in the name of Rabbi Yosei bar Zimra: It is written: “Behold, the word of the Lord came to him” – behold the Lord came, and His speech was with Him.33The wording should not be understood to imply the revelation of three angels.

“He took him outside, and said: Look now to the heavens, and count the stars, if you can count them, and He said to him: So will your offspring be” (Genesis 15:5). “He took him outside” – Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi: Did He take him outside the world, that the verse should say: “He took him outside [haḥutza]”? Rather, he showed him the streets of the heavens,34The arrangements of the stars into patterns. Ḥutzot can also mean streets. just as it says: “While He had not yet made earth and the outer ranges [ḥutzot]” (Proverbs 8:26).35The heavens are called here “outer ranges.”

Rabbi Yehuda said in the name of Rabbi Yoḥanan: He took him up above the dome of the heavens. That is what He said to him: “Look [habet] now to the heavens” – [the expression] habata refers only to looking from above to below. The Rabbis say: [God told him:] ‘You are a prophet, not an astrologer,’36God "took him outside” of his reliance on astrological predictions. Astrology yields only an imprecise glimpse into the future.

God told him that he, as a prophet, had much clearer insight than an astrologer. as it is stated: “Now, restore the man's wife, as he is a prophet” (Genesis 20:7). In the days of Jeremiah, Israel sought to adopt this mindset,37Reliance on astrology. but the Holy One blessed be He did not allow them to do so. That is what is written: “So said the Lord: Do not learn the way of the nations, and from the signs of the heavens do not fear…” (Jeremiah 10:2) – your forefather Abraham sought to adopt that mindset, but I did not allow him to do so.

Rabbi Levi said: [The saying goes:] While your sandal is on your foot, trample the thorns. Anyone who is situated below them [the stars] fears them, but you, who are situated above them, trample them.38Trampling the stars is a metaphor for overcoming what the stars have predicted. Rabbi Yudan said in the name of Rabbi Elazar: There are three things that can annul evil decrees,39Misfortunes that have been decreed by God as punishment for wrongdoing. and they are: Prayer, charity, and repentance.

And the three of them are stated in one verse. That is what is written: “My people upon whom My name is called humble themselves, and pray” (II Chronicles 7:14) – this is prayer; “and seek My presence” (II Chronicles 7:14) – this is charity, as you say: “I shall encounter Your presence through charity” (Psalms 17:15); “and repent from their evil ways” (II Chronicles 7:14) – this is repentance. And following these, “I will forgive their sin and will heal their land” (II Chronicles 7:14).

Rabbi Huna bar Rav Yosef said: Change of name and a good deed also [can annul evil decrees.] Change of name, we learn from Abraham: “Your name will no longer be called Abram” (Genesis 17:5). A good deed, we learn from the people of Nineveh, as it is stated: “God saw their actions, that they turned away [from their evil ways, and God relented of the disaster that he had said]…” (Jonah 3:10). Some say: Change of location, as well, as it is stated: “The Lord said to Abram: Go you [from your land]” (Genesis 12:1).40God told Abram to move from his native land, and only then would He “make you a great nation.”

Rabbi Muna said: A fast as well, as it is stated: “May the Lord answer you on a day of trouble” (Psalms 20:2).41Meaning, a fast day. Rava bar Maḥasya and Rabbi Ḥama ben Guryon said in the name of Rav: A fast is as effective against a [bad] dream42That the bad dream should not materialize. as fire is against chaff. Rav Yosef said: [Only if the fast is done] on that same day, even if it is on Shabbat.

“He said to him: I am the Lord who took you out of Ur of the Chaldeans, to give you this land to inherit it” (Genesis 15:7). “He said to him: I am the Lord who took you out of Ur of the Chaldeans…” – Rabbi Eliezer ben Yaakov and the Rabbis, Rabbi Eliezer ben Yaakov said: Mikhael descended and rescued him from the fiery furnace.43Ur means furnace. The Rabbis said: The Holy One blessed be He Himself rescued him. That is what is written: “I am the Lord who took you out of the furnace of the Chaldeans.” When did Mikhael descend [to save someone from a fiery furnace]? It was with Ḥananya, Mishael, and Azarya.44See Daniel 3:25.

“He said: My Lord God, how can I know that I will inherit it?” (Genesis 15:8). “He said: My Lord God, how can I know” – Rabbi Ḥiyya ben Rabbi Ḥanina said: [Abraham said this] not like someone who is complaining, but rather, he said to Him: ‘By what merit [will I inherit it]?’ He said to him: ‘By means of the atonements that I will provide for your descendants.’ “He said to him: Take for Me three calves, and three goats, and three rams, and a dove, and a young pigeon” (Genesis 15:9).

“He said to him: Take for Me three calves” – He showed him three types [of atonement] involving bulls, three types involving goats, and three types involving rams: Three types involving bulls: the bull of Yom Kippur;45See Leviticus 16:3. the bull that is brought for the transgression of any of the mitzvot;46See Leviticus 4:13–21. and the beheaded calf.47See Deuteronomy 21:1–8. Three types involving goats: the goats of the festivals;48See Numbers 28:22–29:38. the goats of the New Moon;49See Numbers 28:15. and the goat offered by the individual.50See Numbers 15:27.

Three types involving rams: the definite guilt offering;51See Leviticus 5:15, 5:20–25, 19:20–21. the provisional guilt offering;52See Leviticus 5:17–18. and the lamb offered by the individual.53See Leviticus 4:32. “And a dove, and a young pigeon.”54See Leviticus 5:7. “He took all these for Him. He divided them in the middle, and placed each half opposite the other; but the birds he did not divide” (Genesis 15:10).

“He took all these for him” – Rabbi Shimon bar Yoḥai and the Rabbis, Rabbi Shimon bar Yoḥai says: He showed him all the [other] types of atonement, but the tenth of an ephah [meal offering]55See Leviticus 5:11. He did not show him. The Rabbis say: He showed him the tenth of an ephah as well. It is stated here: “He took all these [eleh] for Him” and it is stated elsewhere: “You shall bring the meal offering that is prepared of these [eleh] to the Lord” (Leviticus 2:8).56The word eleh, found in both verses, forms the basis of a verbal analogy, suggesting that the meal offering is alluded to here as well.

“But the birds he did not divide” – the Holy One blessed be He showed him that [the head of] the bird burnt-offering is to be severed57The bird is slaughtered so that the neck is cut all the way through, the head being almost severed. but [the head of] the bird sin-offering is not to be severed.58The slaughter of this bird sacrifice does not pierce through the entire neck (see Leviticus 5:8). Since the birds brought by Abraham alluded to the atonement of a bird sin-offering, he did not cut it in two.

Another interpretation, “Take for Me three calves,” this alludes to Babylon, which produced three kings – Nebuchadnezzar, Evil Merodakh, and Belshatzar. “And three goats,” this alludes to Media, which produced three kings – Cyrus, Darius, and Aḥashverosh. “And three rams” – this alludes to Greece.59Babylon, Media and Greece were the first three of the Four Kingdoms that would subjugate Israel (see Daniel chapters 2 and 7).

Rabbi Elazar and Rabbi Yoḥanan, Rabbi Elazar said: [The number three] indicates that the Greeks conquered all of the directions [of the world], but they did not conquer the eastern direction. Rabbi Yoḥanan said to him: But is it not written: “I saw the ram goring to the west, and to the north, and to the south, and no beasts could withstand it, and there was no savior from its hand; it did as it willed, and became great”? (Daniel 8:4).60“No beasts could withstand it, and there was no savior from its hand” implies that it conquered the entire world.

This verse is [actually] the basis of the opinion of Rabbi Elazar, as the verse [mentions three directions, but] did not say “east.” “And a dove and a young pigeon [gozal]” – this alludes to the kingdom of Edom.61Ancestor of the Romans, the fourth kingdom. It is a dove,62It seeks to portray itself as a peace-loving dove. but it is a robber [gazlan].63It seizes all the riches of its subjects. Another interpretation, “He took all these for Him. [He divided them in the middle, and placed each half opposite the other]” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda said: [With this command,] He showed him the princes of the idolatrous nations.

Rabbi Neḥemya said: He showed him the princes of Israel. According to the opinion of Rabbi Yehuda, it was the thrones of these opposite the thrones of others.64One prince opposing the other, vying for control of the people. According to the opinion of Rabbi Neḥemya, it was there that the Great Sanhedrin of Israel convened and decreed laws for Israel.65Literally, they cut (and shape) the laws for Israel (see Matnot Kehuna), just as Abraham cut the animals.

“But the birds he did not divide” – Rabbi Abba bar Kahana said in the name of Rabbi Levi: The Holy One blessed be He [thereby] showed him: Anyone who seeks to confront the wave, the wave will sweep him away. But anyone who does not seek to confront the wave, the wave will not sweep him away.66One who yields when confronted by a more powerful force will survive, just as the birds, who are the most vulnerable of creatures, were not cut up by Abraham.

“Birds of prey descended upon the carcasses, and Abram drove them away” (Genesis 15:11). “Birds of prey descended upon the carcasses [and Abram drove them away]” – Rabbi Asi said: Abraham took a stick and was striking them, but they would not yield to his blows. Nevertheless, “Abram drove them away [vayashev]” – by means of repentance [teshuva].67Although Israel will be set upon by its enemies, ultimately, it will be redeemed through repentance, not through physical force. Rabbi Azarya said: [God said:] When your descendants will become like carcasses without sinews and bones,68Through all their persecutions. your merit will stand them in good stead.69And bring about salvation for them in the end.

“It was as the sun was setting, and a slumber fell upon Abram, and, behold, dread, a great darkness, fell upon him” (Genesis 15:12). “It was as the sun was setting, [and a slumber fell]” – Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: The beginning of downfall is sleep,70This is alluded to by the words “slumber fell.” as when one sleeps one does not toil in Torah study, when one sleeps one does not do any work.

Rav said: There are three kinds of slumber – the slumber of sleep, the slumber of prophecy, and the slumber of a trance. The slumber of sleep – “The Lord God cast a slumber upon the man, and he slept” (Genesis 2:21). The slumber of prophecy – “It was as the sun was setting, and a slumber fell upon Abram” (Genesis 15:12). The slumber of a trance – “No one saw, and no one knew, and no one awoke, as they were all asleep because a deep slumber from the Lord had fallen upon them” (I Samuel 26:12).

The Rabbis said: There is also the slumber of foolishness, as it is written: “For the Lord poured upon you a spirit of deep slumber…” (Isaiah 29:10). Rabbi Ḥanina bar Yitzḥak said: There are three microcosms: sleep is a microcosm of death; a dream is a microcosm of prophecy; Shabbat is a microcosm of the World to Come. Rabbi Avin adds another two: The orb of the sun is a microcosm of the supernal light; Torah is a microcosm of supernal wisdom.

“And, behold, dread, a great darkness, fell upon him.” “Dread [eima]” – this alludes to Babylon, as it is written: “Then Nebuchadnezzar was filled with fury [ḥema]” (Daniel 3:19). “Darkness” – this alludes to Media, which darkened the eyes of Israel with fasts and privation.71As a reaction to their evil decrees (see Esther 4:16). “Great” – this alludes to Greece.

Rabbi Simon and the Rabbis, Rabbi Simon said: [The Greeks have] one hundred and twenty dukes, one hundred and twenty governors, and one hundred and twenty generals.72And that is why they are called “great.” The Rabbis said: Sixty of each, as it is written: “Serpent, fiery serpent, and scorpion” (Deuteronomy 8:15). “Serpent” – this alludes to Babylon; “fiery serpent” – this alludes to Media; “scorpion” – this alludes to Greece; just as the scorpion gives birth to sixty young at a time, so the kingdom of Greece appointed sixty of each [kind of official].

“Fell upon him” – this alludes to Edom, as it is stated [regarding them]: “From the sound of their fall the earth quaked” (Jeremiah 49:21). Some transpose it: “Fell upon him” – this alludes to Babylon, in whose regard it is written: “Fallen, fallen is Babylon” (Isaiah 21:9). “Great [gedola]” – this alludes to Media, as it is written: “After these matters, King Aḥashverosh promoted [gidal]” (Esther 3:1).

“Darkness” – this alludes to Greece, which darkened the eyes of Israel with its edicts, as they would say to Israel: ‘Inscribe on the horn of an ox that you have no share in the God of Israel.’ “Dread” – this alludes to Edom, as it is written: “Behold, a fourth beast, fearsome, dreadful, and very strong” (Daniel 7:7).

“He said to Abram: Know with certainty that your descendants will be strangers in a land that is not theirs, and they will be enslaved to them and they will oppress them, four hundred years” (Genesis 15:13). “He said to Abram: Know with certainty [yado’a teda]73In Hebrew a verb is often doubled to express intensity or certainty. that your descendants will be strangers” – “yado’a” – know that I will scatter them; “teda” – know that I will gather them [again].

“Yado’a” – know that I will give them over as a pledge;74I will give them over to subjugation until their sins are expiated. “teda” – know that I will redeem them.75As someone redeems a pledge by paying his debt. “Yado’a” – know that I will enslave them; “teda” – know that I will liberate them. “That your descendants will be strangers in a land that is not theirs” – from when you will see descendants.76The tally of four hundred years would begin with the birth of his son, Isaac.

Being strangers in a land that is not theirs, enslavement, and oppression are all included in their tally.77These were the different stages that they experienced that together totalled four hundred years.

“And also that nation that they will serve, I will judge and after that they will go out with great property” (Genesis 15:14). “And also that nation that they will serve, I will judge” – it could have said: “Also.” Why “and also”? The explanation is, “also” refers to Egypt, “and also” is to include the Four Kingdoms.78The four kingdoms who would subjugate Israel throughout the ages, as foretold by Daniel (chapters 2 and 7). “[That nation] that they will serve, I will judge [dan]” – Rabbi Elazar in the name of Rabbi Yosei bar Zimra: Through these two letters79Dan – dalet, nun. the Holy One blessed be He promised Abraham our patriarch that He would redeem his descendants [in any event], but if they repent, He will redeem them through the [Name of] seventy-two letters,80God’s name of seventy-two letters actually consists of seventy-two group of letters, each group being three letters.

The letters dalet nun appear in the fiftieth group. Israel would be redeemed through an incomplete name of God if they would not repent, but through repentance they would experience redemption through the full name of seventy-two. as Rav Yudan said: From “to come and take for Himself a nation from the midst of a nation” until “with great awesome deeds” (Deuteronomy 4:34),81The verse describes the redemption from Egypt. there you find seventy-two letters alluding to the Holy One blessed be He.

And if someone says to you: There are seventy-five, exclude from them the second [instance of the word] goy, which is not included in the tally.82The second goy refers to the Egyptians and are not part of God’s name. Rabbi Avin said: He redeemed them [from Egypt] through His name, as the name of the Holy One blessed be He consists of seventy-two letters.83Since the Israelites repented before the Exodus, they were redeemed through the full seventy-two letter name.