Bereshit Rabbah Reader

“And after [aḥarei] that they will go out with great property” – Rabbi Aḥa said: “Aḥar that” is not written here, but rather “aḥarei that”84Aḥarei has an added yod, whose numerical value is ten. – after I bring ten plagues upon them, then they will go out with great property. “You will go to your ancestors in peace; you will be buried at a good old age” Genesis 15:15). He said to Him: ‘Will I, too, be involved in the enslavement?’ He said to him: ‘[No.] “You will go to your ancestors in peace…”’ Reish Lakish said: There are three in whose regard “good old age” is stated. Abraham was worthy of this, David85I Chronicles 29:28. was worthy of this, [but] Gideon86Judges 8:32. was not worthy of it. Why? “Gideon crafted it into an ephod” (Judges 8:27) – for idol worship.

“It happened when the sun had set, that there was extreme darkness, and, behold, there was a smoking furnace, and a flaming torch that passed between those pieces” (Genesis 15:17). “It was when the sun had set, that there was extreme darkness [alata]” – there was a thick mist.87Since alata is a rare word, the Midrash explains that it is a thick mist, using the Aramaic translation for arafel, thick mist (Onkelos Exodus 20:18).

“Behold, there was a smoking furnace, and a flaming torch” – Shimon bar Abba said in the name of Rabbi Yoḥanan: He [thereby] showed him four things: Gehenna;88Represented by the smoking furnace. [the Four] Kingdoms;89Represented by the dread (Genesis 15:12; see Bereshit Rabba 44:17). the giving of the Torah;90Represented by the flaming torch (see Exodus 20:15). and the Temple [service].91Represented by the animals taken by Abraham (see Bereshit Rabba 44:14).

He said to him: ‘As long as your descendants are engaged in two [of these],92Torah and the Temple service. they will be saved from [the other] two. If they deviate from the two, they will be sentenced with [the other] two.’ He said to him: ‘Through which do you wish your descendants to be punished, through Gehenna or through the Kingdoms?’ Rabbi Ḥanina bar Pappa said: Abraham chose the Kingdoms.93The lesser of the two evils.

God then agreed with Abraham’s choice. Rabbi Yudan, Rabbi Idi, and Rabbi Ḥama bar Ḥanina said: Abraham chose Gehenna, but the Holy One blessed be He [demurred and] chose the Kingdoms on his behalf. That is what is written: “Had their rock not given them over” (Deuteronomy 32:30), this is Abraham;94As it is stated: “Look upon the rock from which you are hewn…Look upon Abraham your forefather” (Isaiah 51:1–2). “and the Lord delivered them” (Deuteronomy 32:30), it teaches that the Holy One blessed be He agreed with his words.95This sentence is intended to prove Rabbi Ḥanina bar Pappa’s position, that God and Abraham agreed.

Rabbi Huna said in the name of Rabbi Aḥa: This is how our forefather Abraham sat and pondered that entire day. He said: ‘What shall I choose, Gehenna or the Kingdoms?’ The Holy One blessed be He said to him: ‘Abraham, eliminate your anxiety from here [and choose the Kingdoms].’ “On that day, the Lord established a covenant with Abram, saying: To your descendants I have given this land, from the river of Egypt until the great river, the Euphrates River” (Genesis 15:18).

“On that day, the Lord established a covenant with Abram, saying” – what is meant by “saying”? We come to the dispute between Rabbi Ḥanina bar Pappa [on the one side, and] Rabbi Yudan, Rabbi Idi, and Rabbi Ḥama bar Ḥanina [on the other]. Rabbi Ḥanina bar Pappa has said: Abraham chose the Kingdoms [and God concurred].96“Saying” indicates that God agreed with Abraham. [And Rabbi Yudan, Rabbi Idi, and Rabbi Ḥama bar Ḥanina have said: Abraham chose Gehenna, but the Holy One blessed be He chose the Kingdoms on his behalf.]

That is what is written: “You let people stand over our heads; we would have gone through fire and water” (Psalms 66:12).97Instead of Gehenna, which includes punishments by fire and water, You chose for us to be subjugated by the Kingdoms, who stand over our heads. According to this approach, “saying” indicates that God disagreed with Abraham’s choice of Gehenna and told him to make a different choice.

Rabbi Yehoshua ben Levi said: He showed him the splitting of the Red Sea as well, as it is written: “That passed between those pieces [gezarim]” (Genesis 15:17), just as it says: “Who split the Red Sea into sections [gezarim]” (Psalms 136:13).

“On that day, the Lord established a covenant with Abram, saying” – Rabbi Yudan [said]: Rabban Yoḥanan ben Zakkai and Rabbi Akiva, one said: He told him about this world98The events that would take place through history, namely, the subjugation of the Four Kingdoms. but He did not tell him about the World to Come. Another said: He told him about this world and the World to Come. Rabbi Berekhya, saying [in the name of] Rabbi Elazar, and Rabbi Yosei bar Ḥanina, one said: He told him about [the events] until this day.99Until the day mentioned in this passage – the exodus from Egypt.

The other said: He told him about [the events] until that day.100The day of the messianic redemption, as it is written “on that day the Lord will be one and His name one” (Zechariah 14:9). “To your descendants I have given…” – Rav Huna and Rabbi Dostai in the name of Rabbi Shmuel bar Naḥman: Even a mere statement by the Holy One blessed be He, too, is considered like an act,101Once God states that something will occur, it is as if it has already taken place in actuality. as it is stated: “To your descendants I have given.”

“I will give this land” is not written here, but rather, “I have given this land.” Rabbi Yudan said in the name of Rabbi Abba bar Kahana: “Let those whom the Lord has redeemed say” (Psalms 107:2). “Those whom He redeems” is not stated, but rather, “those whom [the Lord] has redeemed.” Rabbi Avun said: “For the Lord is redeeming Jacob” is not written here, but rather, “for the Lord has redeemed Jacob” (Jeremiah 31:11).

The Rabbis say: “I will whistle to them and gather them” (Zechariah 10:8), “for I will redeem them” is not written here, but rather, “for I have redeemed them” (Zechariah 10:8). Rabbi Yehoshua said: “The Lord will create over every structure of Mount Zion” is not written here, but rather, “He has created” (Isaiah 4:5) – it is [as if it is] already created and ready.

“The Kenites, the Kenizites, and the Kadmonites” (Genesis 15:19). “The Ḥitites, the Perizites, and the Refa’im” (Genesis 15:20). “The Emorites, the Canaanites, the Girgashites, and the Yevusites” (Genesis 15:21). Rabbi Dostai said in the name of Rabbi Shmuel bar Naḥman: Because it does not mention the Ḥivites here,102The Hivites are usually mentioned as one of the nations dwelling in Canaan (see Genesis 10:17, 34:2). that is why it cites the Refa’im in their place.103The Hivites and the Refa’im are one and the same.

Rabbi Ḥelbo in the name of Rabbi Abba in the name of Rabbi Yoḥanan: It entered the mind of the Holy One blessed be He to bequeath to Israel the land of ten peoples, [including] “the Kenites, the Kenizites, and the Kadmonites,” but He gave them only seven. “The Ḥitites, the Perizites, and the Refa’im, the Emorites, the Canaanites, the Girgashites, and the Yevusites” – there you have seven. Why did He give them [just] seven?104The answer to this question is in the following paragraph.

Which are the three that were not given to them?105What is the identity of the three nations mentioned here, the Kenites, the Kenizites, and the Kadmonites? Rabbi says: Arabia, the Shalmaite, and the Nabatean. Rabbi Shimon ben Yoḥai says: Damascus, Asia Minor, and Apamea. Rabbi Eliezer ben Yaakov said: Asia Minor, Thrace, and Carthage.

The Rabbis say: “Edom, Moav, and the foremost of the children of Ammon” (Daniel 11:41). These are the three that were not given them in this world. Edom, as it is stated: “For I will not give you even the tread of a foot from their land, because I have given Mount Se’ir as an inheritance to Esau” (Deuteronomy 2:5). Regarding Moav, it is written: “Do not besiege Moav, and do not provoke war with them, [as I will not give you from his land]” (Deuteronomy 2:9).106And there is a similar verse regarding Ammon (Deuteronomy 2:19).

The Kenizite is from Esau. The Kenite and Kadmonite are from Ammon and Moav. But in the messianic era they will revert to the people of Israel, in fulfillment of the statement of the Holy One blessed be He.107Who promised all ten nations to Abraham. But for now, He gave them seven, as it is stated: “Seven nations greater and mightier than you” (Deuteronomy 7:1).

Rabbi Yitzḥak said: A pig grazes with ten [offspring], and a sheep with not even one.108This is a folk saying. The idea is that pigs, which are impure animals, are plentiful, but sheep, which are pure, are more scarce. All these, the Holy One blessed be He said to Abraham that He would give him, the Kenite, the Kenizite…,109And they were already established nations at that time. but as of yet: “Sarai, Abram’s wife, had not borne him any children” (Genesis 16:1).

“Sarai, Abram’s wife, had not borne children to him, and she had an Egyptian maidservant, and her name was Hagar” (Genesis 16:1). “Sarai, Abram’s wife, had not borne children to him…” “A woman of valor who can find? Far beyond pearls is her value [mikhra]” (Proverbs 31:10) – what is her “mikhra”? Rabbi Abba bar Kahana said: Her pregnancy.1For a righteous woman, conception is difficult, more precious than pearls, as the Midrash goes on to elaborate.

That is what is written: “Your origins [mekhorotayikh] and your birth” (Ezekiel 16:3).2Since mekhorotayikh precedes “your birth,” the Midrash interprets it to mean conception. Abram was one year older than Naḥor and Naḥor was one year older than Haran. Consequently, Abram was two years older than Haran. Allowing one year for the pregnancy of Milka and one year for the pregnancy of Yiska, Haran begot children at the age of six years3Milka and Yiska were Haran’s daughters (Genesis 11:29).

Yiska is another name for Sarah. Sarah (Yiska) was ten years younger than Abraham (Genesis 17:17), and Haran was two years younger than Abraham. Sarah was thus born when Haran was eight years old, and her older sister Milka was conceived when Haran was six years old. and Abraham did not beget children.4Because he was so righteous, begetting children was much more difficult for him than for Haran. “Sarai, Abram’s wife, had not borne children to him [lo] [and she had [vela] an Egyptian maidservant]” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda said: To Abraham she did not bear children, but had she married someone else, she would have borne children.5It was Abraham who was infertile, not Sarah.

Rabbi Neḥemya said: Neither to him, nor to another. What then, is that which is written: “Had not borne children to him”? It means to him and to her [lo vela].6Although the word vela is the beginning of the next phrase, it is expounded as though it were appended to the previous phrase. “And she had an Egyptian maidservant, and her name was Hagar” – she was a maidservant of usufruct [melog] property.7Property that belongs to the wife, but whose produce or profit belongs to the husband.

He was obligated to pay for her sustenance but was not permitted to sell her.8That is why it states that Hagar was “her” maidservant. Had Abraham had ownership rights to her, she would have been "their” maidservant. They asked before Reish Lakish: What is the meaning of that which is stated in the Mishna:9Mishna Yevamot 7:1. Usufruct [melog] slaves?

He said to them: As one might say: ‘Pluck, pluck [melog melog].’10Just as one can pull out or cut someone’s hair, and that person’s head will constantly produce more hair, so with melog property, the husband keeps taking the profits, while the principle remains intact. Rabbi Shimon ben Yoḥai said: Hagar was Pharaoh’s daughter. When Pharaoh saw the [miraculous] acts that were done on Sarah’s behalf in his palace, he took his daughter and gave her to him [Abraham].11In manuscripts: “To her (Sarah).”

He said: ‘It is preferable that my daughter be a maidservant in that household than be the mistress in another household.’ That is what is written: “And she had an Egyptian maidservant, and her name was Hagar” – here is your reward [ha agrikh]. Avimelekh, too, when he saw the miracles that were performed on Sarah’s behalf in his palace, he took his daughter and gave her to him.12In manuscripts: “To her (Sarah).”

He said: ‘It is preferable that my daughter be a maidservant in that household than be the mistress in another household.’ That is what is written: “The daughters of kings are among those who honor you; at your right hand stands the consort, attired in gold from Ofir” (Psalms 45:10).

“Sarai said to Abram: Behold now, the Lord has prevented me from bearing children; please, consort with my maidservant; perhaps I will be built up through her. Abram heeded the voice of Sarai” (Genesis 16:2). “Sarai said to Abram: Behold now, the Lord has prevented me from bearing children” – she said: ‘I know what my condition comes from. It is not as they say about me: She requires an amulet, she requires a cure.

It is, rather, “the Lord has prevented me from bearing children.”’13There is no natural cause for my infertility; it is God’s decree. It is taught: Anyone who does not have a child, it is as though he were dead, as though he were demolished. As though he were dead – as it is stated: “Rachel…said to Jacob: Give me children, [and if not, I am dead]” (Genesis 30:1). As though he were demolished, as it is stated: “Perhaps I will be built up from her” – one builds up only what is demolished.

“Abram heeded the voice of Sarai” – Rabbi Yosei said: The voice of the divine spirit,14Sarah’s request was actually a reflection of the divine will. just as it says: “Now, heed the voice of the words of the Lord” (I Samuel 15:1).

“Sarai, Abram’s wife, took Hagar the Egyptian, her maidservant, at the conclusion of ten years of Abram’s residence in the land of Canaan, and she gave her to Abram her husband as a wife” (Genesis 16:3). “Sarai, Abram’s wife, took Hagar the Egyptian, her maidservant” – she took her with words [of persuasion]. She said to her: ‘How fortunate you are, that you are going to cleave to this sacred body.’

“At the conclusion of ten years of Abram’s residence in the land of Canaan” – Rabbi Ami in the name of Reish Lakish: From where is it derived what we learned in a Mishna: If one married a woman and remained with her ten years but she did not bear any children, he is not permitted to refrain from procreation, but rather, he should divorce her and marry another woman?15Mishna Yevamot 6:6. It is from here: “At the conclusion of ten years of Abram’s residence in the land of Canaan.”

This teaches us that residence outside of the Land is not included in the tally.16As Abraham and Sarah were married many years before their ten years of residence in the land of Canaan. “And she gave her to Abram her husband” – [“to Abram”] and not to another;17Sarah wished to be “built up” by having her maidservant bear children for her. She could have accomplished this goal by giving her to any man, but she gave her specifically to Abraham. “as a wife” – and not as a concubine.

“He consorted with Hagar, and she conceived; she saw that she conceived, and her mistress was diminished in her eyes” (Genesis 16:4). “He consorted with Hagar, and she conceived” – Rabbi Levi bar Ḥayata said: She conceived from the initial act of intercourse. Rabbi Elazar said: A woman never conceives from her initial act of intercourse. But is it not written: “Lot’s two daughters conceived from their father”? (Genesis 19:36).

Rabbi Tanḥuma said: They manipulated themselves, broke their hymens, and conceived as though it were from a second act of intercourse. Rabbi Ḥanina ben Pazi said: Thornbushes are neither weeded nor sown, yet they emerge on their own, grow tall, and rise up; as for wheat, [however,] how much travail and how much toil [must one undertake] until they grow.18Plants of great worth have much more difficulty growing and prospering than worthless weeds.

This is a metaphor for people. The most righteous women often have the most difficulty with procreation. Why were the matriarchs barren?19Sarah, Rebecca and Rachel all had great difficulty conceiving. Rabbi Sheila of Kefar Temarta and Rabbi Ḥelbo in the name of Rabbi Yoḥanan: It is because the Holy One blessed be He desires their prayers and desires their supplications, as it is stated: “My dove, in the clefts of the rock” (Song of Songs 2:14).

“My dove, in the clefts” – why did I render you barren?20As infertile as rocks. It is for this reason: “Show me your countenance, let me hear your voice” (Song of Songs 2:14). Rabbi Azarya in the name of Rabbi Yoḥanan bar Pappa: It was so that they would become beloved to their husbands in their beauty. Rabbi Huna in name of Rabbi Ḥiyya bar Abba: So that most of the years would pass without enslavement.21Four hundred years of exile, oppression and enslavement had been decreed for Abraham’s descendants (Genesis 15:13).

The enslavement portion of the four hundred years was to begin after the deaths of all of Jacob’s sons. By delaying the births of Isaac, Jacob, and Joseph, this most extreme component of the decree would be shorter. Rabbi Huna and Rabbi Avun said in the name of Rabbi Meir: It was so that their husbands could enjoy them, for whenever a woman carries a fetus, she becomes unsightly and neglected. All ninety years that Sarah did not bear children, she was as [beautiful as] a bride under her wedding canopy.

Noblewomen would come and inquire after Sarah’s wellbeing, and Sarah would say: ‘Go and inquire after the wellbeing of that meek woman’ [Hagar]. Hagar would say to them: ‘My mistress Sarah, her inner reality is not like her outward impression. She gives the impression of being a righteous woman, but she is not a righteous woman. Were she a righteous woman, look at how many years that she did not conceive, whereas I conceived in one night.’

Sarah would then say: ‘Should I have a discussion with this woman? Better that I should have a discussion with her master.’22She then went to Abraham and complained about Hagar, as the next verse relates.

“Sarai said to Abram: The injustice done to me is on you. I gave my maidservant into your bosom and she saw that she conceived and I was diminished in her eyes; May the Lord judge between me and you” (Genesis 16:5). “Sarai said to Abram: The injustice done to me [ḥamasi] is on you” – Rabbi Yudan in the name of Rabbi Yehuda bar Simon: You are committing an injustice of words against me, as you hear my humiliation23From Hagar. and remain silent.

Rabbi Berekhya said in the name of Rabbi Abba bar Kahana: [Sarah said:] ‘I have a grievance against you.’ This is analogous to two men incarcerated in prison. Once it happened that the king passed by. One of them said to him: ‘Take up my cause for the wrong done to me.’

He said [to the jailers]: ‘Free him.’ His counterpart24The other prisoner. said to him: ‘I have a grievance against you. Had you said: Take up our cause for the wrong done to us, just as he freed you, he would have freed me. Now that you said: Take up my cause for the wrong done to me, he freed you and did not free me.’

So, too, [Sarah said:] ‘Had you said: “We go childless,” just as He granted you [a child], so would He have granted me. But now that you have said: “I go childless” (Genesis 15:2), He granted you [a child], but did not grant me.’ This is analogous to two people who went to borrow seeds from the king. One of them said to him: ‘Lend me seeds.’

He gave the order and they gave it to him. His counterpart said: ‘I have a grievance against you. Had you said: Lend us seeds, just as he gave you, so he would have given me.’ Here, too, [Sarah said: ‘Had you said: “Behold, you have not given us descendants,” just as He granted you [a child], so would He have granted me.

Now that you said: “Behold, you have not given me descendants” (Genesis 15:3), He granted you, but did not grant me.’ Rabbi Neḥemya said in the name of Rabbi Avun: She scratched [ḥimesa] him in the face. The Rabbis said: Four traits are mentioned regarding women: Gluttons, eavesdroppers, lazy people, and jealous people. Gluttons, from Eve – “she took of its fruit and ate” (Genesis 3:6).

Eavesdroppers – “Sarah heard” (Genesis 18:10). Lazy – “quickly bring three seah of high quality flour” (Genesis 18:6).25Since Abraham had to urge her to hurry, the implication is that she would not otherwise have acted with alacrity. Jealous, as it is written: “Rachel was jealous of her sister” (Genesis 30:1). Rabbi Yehuda bar Neḥemya said: Sensitive and chatty, as well.

Sensitive – “Sarai said to Abram: The injustice done to me is on you.” Talkative – “Miriam and Aaron spoke against Moses” (Numbers 12:1). Rabbi Levi said: Thieves, as well, as it is stated: “Rachel stole the household idols” (Genesis 31:19). Roamers – “Dina went out [to see the girls of the land]” (Genesis 34:1).

Rabbi Tanḥuma said in the name of Rabbi Ḥiyya the Great and Rabbi Berekhya said in the name of Rabbi Ḥiyya: Anyone who assiduously pursues the attribute of justice will not emerge intact from its effects. Sarah was worthy of reaching Abraham’s years, but because she said: “May the Lord judge between me and you” (Genesis 16:5), thirty-eight26Manuscripts read: Forty-eight. years were deducted from her life.

It is written: “He consorted with Hagar, and she conceived.” Why, then, does the verse [later] state [to Hagar]: “Behold, you will conceive and bear a son”? (Genesis 16:11). The explanation is that it teaches that Sarah directed an evil eye against her and caused her to miscarry her fetus. Rabbi Yoḥanan said: “Between me and you [uveinekh] – uvinkha is written.27The word could be read uvinkha, your son.

Rabbi Ḥanina said: Had Elisha the prophet said this [to Hagar] through the Divine Spirit, it would have been sufficient. But she was privileged to have an angel speak with her.28“The angel of the Lord said to her: Behold, you will conceive and bear a son” (Genesis 16:11).

“Abram said to Sarai: Behold, your maidservant is in your hand; do to her what is favorable in your eyes. Sarai treated her harshly, and she fled from her” (Genesis 16:6). “Abram said to Sarai…do to her what is favorable in your eyes” – she said to him: ‘I do not care neither for her benefit nor for her detriment.’ [He told her:] ‘It is written: “You shall not enslave her, because you afflicted her” (Deuteronomy 21:14).29Regarding a woman captured in war.

This woman, after we caused her distress,30After we subjected her to conjugal relations. shall we enslave her?’ [Sarah repeated:] ‘I do not care for her benefit nor for her detriment.’ [Abraham said:] ‘It is written: “He shall not domineer over her, to sell her to a foreign people in his betrayal of her” (Exodus 21:8).31Regarding a Hebrew bondswoman. This woman, after we made her a mistress shall we make her a maidservant?’ [Sarah repeated:] ‘I do not care for her benefit nor for her detriment.’

“Sarai treated her harshly, and she fled from her” – Rabbi Abba bar Kahana said: She prevented her from engaging in conjugal relations. Rabbi Berekhya said: She hit her in the face with a slipper. Rabbi Berekhya in the name of Rabbi Abba bar Kahana: She made her take buckets and towels to the bathhouse for her.

“The angel of the Lord found her in the wilderness, at the spring of water on the road to Shur” (Genesis 16:7). “The angel of the Lord found her…at the spring of water [on the road to Shur]…” – on the road to Ḥalutza. “He said: Hagar, Sarai’s maidservant, from where did you come, and where are you going? She said: From my mistress Sarai I am fleeing” (Genesis 16:8).

“He said: Hagar, Sarai’s maidservant” – if one says to you: Your ears are like those of a donkey, pay him no mind; if two [people tell you this], make a bridle for yourself.32If one person points out a fault to you, pay him no heed. If two people tell you, realize that the critique is true. So, Abram said: “Behold, your maidservant is in your hand.” The angel said: “Hagar, Sarai’s maidservant.”

So she said: “From my mistress Sarai I am fleeing.”33Both Abraham and the angel referred to her as a mere maidservant; as a result she regarded herself as a mere maidservant, by referring to Sarah as “my mistress.” “The angel of the Lord said to her: Return to your mistress and suffer under her hands” (Genesis 16:9). “The angel of the Lord said to her: I will multiply your descendants, and they shall not be counted due to their great number” (Genesis 16:10).

“The angel of the Lord said to her: Return to your mistress and suffer…The angel of the Lord said to her: I will multiply…” How many [different] angels encountered her? Rabbi Yosei bar Ḥanina said: Five – every time “saying” is stated, there was another angel.34The words: “The angel of the Lord found her” is also counted as a “saying.” The Rabbis say: Four – every time “angel” is stated [there was another angel].

Rabbi Ḥiyya said: Come and see how great the difference is between the earlier generations and the later generations. Manoaḥ said to his wife [upon seeing an angel]: “We will die because we have seen God” (Judges 13:22). But Hagar, Sarai’s maidservant, saw five angels one after the other and did not fear them. Rabbi Ḥiyya said: [Better] the fingernail of the forefathers and not the belly of the descendants.35The preceding generations are so much greater than their descendants that even the former’s fingernails are most substantial than the latter’s torso.

Rabbi Yitzḥak said: “She supervises [tzofiya] the proceedings of her household” (Proverbs 31:27)36This verse is expounded as a reference to Abraham and Sarah in the Midrash of Proverbs. – the members of Abraham’s household were prophets [tzofim], so she was accustomed to seeing them [angels].

“The angel of the Lord said to her: Behold, you will conceive and bear a son; you will call his name Ishmael, as the Lord has heard your suffering” (Genesis 16:11). “The angel of the Lord said to her: Behold, you will conceive [and bear a son; you will call his name Ishmael]…” – Rabbi Yitzḥak said: There are three who were called by their names by the Holy One blessed be He before they were created.

They are: Isaac, Solomon, and Yoshiyahu. Regarding Isaac it is written: “But Sarah your wife will bear you a son, and you will call his name Isaac” (Genesis 17:19). Regarding Solomon, what does it say? “Behold, a son will be born to you, he will be a man of rest, and I will give him rest from all his enemies…Solomon will be his name” (I Chronicles 22:9).

Regarding Yoshiyahu it is written: “He called against the altar by the word of the Lord, and said: Altar, altar! So said the Lord: Behold, a son will be born to the house of David, Yoshiyahu is his name” (I Kings 13:2). Some say: Also Ishmael, among the nations – “Behold, you will conceive and bear a son; you will call his name Ishmael.”

“He will be a wild man: His hand will be against everyone and everyone’s hand against him and he will dwell among all his brethren” (Genesis 16:12). “He will be a wild [pereh] man” – Rabbi Yoḥanan and Rabbi Shimon ben Lakish, Rabbi Yoḥanan said: This means that everyone else would inhabit settlements, but he would inhabit the wilderness.37The word peleh is used in connection with the wilderness in Jeremiah 2:24: “A wild ass [pereh] accustomed to the wilderness.”

Rabbi Shimon ben Lakish said: “A wild man” – in its plain sense. Most people plunder wealth, but he plunders people. “His hand will be against everyone and everyone’s hand against him [kol bo].” Read it as “his dog [kalbo]” – he and a dog are equal; just as the dog eats carcasses, so, too, he eats carcasses.

Rabbi Elazar said: When will it be that “his hand will be against everyone and everyone’s hand against him”? It will be with the advent of that man38Nebuchadnezzar. in whose regard it is written: “And everywhere the sons of man, the beasts of the field, and the birds of the heavens dwell, He has given into your hand and set your rule over all of them” (Daniel 2:38). That is what is written: “Concerning Kedar,39Kedar was one of Ishmael’s sons (see Genesis 25:13). and concerning the kingdoms of Ḥatzor that Nebuchadrezzar king of Babylon smote” (Jeremiah 49:28) – Nebuchadrezzar is written,40With an added vav, so that the last four letters spell atzur, gathered in. as he gathered them together in the wilderness and killed them.

“He will dwell among all his brethren” – here it says: “He will dwell [yishkon] [among all his brethren],” but elsewhere it is written “He settled [nafal]41Literally, fell. [among all his brethren] (Genesis 25:18). The explanation is that as long as Abraham our patriarch was alive – yishkon. When Abraham died – nafal.42He fell in stature. Before he extended his hand against the Temple – yishkon.

Once he extended his hand against the Temple43See Psalms 83:7–13. – nafal. In this world – yishkon; but in the future – nafal.

“She called the name of the Lord Who spoke to her: You are the God who sees me, for she said: Indeed, I have seen here too, after my vision” (Genesis 16:13). “She called the name of the Lord Who spoke to her: You are the God who sees me” – Rabbi Yehuda bar Simon and Rabbi Yoḥanan in the name of Rabbi Elazar bar Shimon: The Holy One blessed be He never deigned to speak with a woman except for that righteous woman [Sarah], and that, too, was out of necessity.44God had been speaking to Abraham: “Why is it that Sarah laughed” (Genesis 18:13).

Sarah interrupted with her denial: “I did not laugh” (Genesis 18:15). Then it was necessary for the Holy One blessed be He to set her straight: “No, but you did laugh” (Genesis 18:15). Rabbi Abba said in the name of Rabbi Beiri: See how much He spoke in a roundabout manner with her: “No, but you did laugh” (Genesis 18:15).45Instead of saying: “Yes, you laughed,” He said it in an indirect manner. But is it not written [here]: “She called the name of the Lord who spoke to her”?

Rabbi Yehoshua bar Neḥemya said: That was through an angel. But is it not written [regarding Rebecca]: “The Lord said to her”? (Genesis 25:23). Rabbi Levi said in the name of Rabbi Ḥanina bar Ḥama: That was through an angel. Rabbi Elazar said in the name of Rabbi Yosei ben Zimra: It was through Shem.46Rebecca had gone to consult Shem son of Noah, who was a spiritual leader at the time.

“You are the God who sees me” – Rabbi Aivu said: It is You who sees the wretchedness of the wretched. “For she said: Indeed, I have seen here [halom] too, after my vision” – she said: ‘As if it was not enough that I encountered divine speech, [I have been granted] kingship as well,’47I was informed that kings would descend from my son. just as it says [of David]: “That You have brought me to this point [halom]” (II Samuel 7:18).

“Indeed, I have seen…after my vision” – as if it was not enough that I was enabled to see an angel together with my mistress, even my mistress who was with me did not see it.48As explained later in a parable. Another interpretation, as if it was not enough for me that I encountered [angels] together with my mistress, I [have encountered them now] by myself. Rabbi Shmuel bar Naḥman said: This is analogous to a noblewoman to whom the king said: ‘Pass by in front of me.’

She passed before him as she was being supported by her maidservant. She turned her face aside and did not see the king, but the maidservant saw him.

“Abram was ninety-nine years old, and the Lord appeared to Abram; He said to him: I am God Almighty; walk before Me, and be faultless” (Genesis 17:1). “Abram was ninety-nine years old.” “Like grapes in the wilderness I found Israel, like a first fruit on the fig tree in its first season…” (Hosea 9:10) – Rabbi Yudan said: A fig tree is initially picked one fig at a time, then two at a time, then three at a time, until one picks it with baskets and rakes [at one’s side].1At first the figs ripen individually; afterwards all the remaining figs ripen at once.

So, too, initially, “Abraham was one and he inherited the land” (Ezekiel 33:24), then there were two – Abraham and Isaac; then three, Abraham, Isaac, and Jacob; and then: “The children of Israel were fruitful, teemed, increased, and grew exceedingly mighty” (Exodus 1:7). Rabbi Yudan said: Just as a fig has no refuse other than its stem, just remove it and its imperfection is eliminated, so, the Holy One blessed be He said to Abraham: ‘You have no refuse [on your body] other than the foreskin, remove it and the imperfection is eliminated: “Walk before Me, and be faultless.”’

“For everything there is a season, and a time for every purpose beneath the heavens” (Ecclesiastes 3:1) – there was a set time for Abraham when circumcision was given to him, as it is stated: “On that [hazeh] very day,2The word hazeh indicates that it was a preordained time. Abraham was circumcised, and Ishmael his son” (Genesis 17:26). There was a set time for his descendants, who underwent [mass] circumcision twice, once in Egypt3Before offering the Passover sacrifice, which could not be eaten by the uncircumcised (Exodus 12:48). and once in the wilderness,4In the time of Joshua (Joshua 5:3). as it is stated: “All the people who went out were circumcised [but all the people born in the wilderness, on the way as they came out of Egypt, had not been circumcised]…” (Joshua 5:5).

He [Abraham] could have been circumcised at age forty-eight when he came to know his Creator.5See Bereshit Rabba 30:8. Why did God wait until Abraham was ninety-nine years old to command him to circumcise himself? However, this was not done so as not to close the door in the face of proselytes.6It is to show them that even at an advanced age it is possible to be circumcised and convert. And if you ask: He could have been circumcised at age eighty-five,7Before Yishmael was conceived. [or]8This word is added by Rashash. when He spoke with him [at the covenant] between the pieces,9At age seventy (Seder Olam chapter 1). this was not done so that Isaac10Isaac alone, and not Yishmael. would emerge from a sacred drop.11So that Isaac’s conception, but not Yishmael’s, would be after the circumcision, in order to endow Isaac with special sanctity.

He could have been circumcised at age eighty-six, after the time Ishmael was born. Reish Lakish said: [God said:] ‘I am producing cinnamon in the world.’12The righteous are compared to spices. Just as with cinnamon, as long as you fertilize it and hoe it,13Even when it is very old and appears to be beyond hope for further growth. it yields fruit; so it was [with Abraham,] when his blood had become sluggish, his evil inclination depleted, his desire dissipated, when his blood had thickened.14When he was least likely to father a child.

He said: ‘If circumcision is so dear [to God], why was it not given to Adam the first man?’15This is a truncated version of the discussion related in Bereshit Rabba 11:6.

[“He said to him: I am God Almighty [Shadai]” (Genesis 17:1)]. The Holy One blessed be He said to Abraham: ‘It is sufficient [dai] that you and I are in the world.16Only you have come to recognize My existence. It would be sufficient for Me if you were the only person in the world. If you do not accept upon yourself to be circumcised, My world [as it has existed] to this point is sufficient [dai] for Me.17If you do not accept the commandment of circumcision, the world can come to an end; it is sufficient for Me that it has lasted this long.

It is sufficient [dai] for the foreskin [to exist] until this point.18The time has now arrived for it to be removed. And it is sufficient [dai] for [the precept of] circumcision to have been forsaken until this point.’ He [Abraham] said: ‘Even before my circumcision, people would come and confront me [in battle]. Certainly after I am circumcised they will come and confront me.’19Because they will consider my circumcision to be an affront to them, or because they will see that I have become weakened.

The Holy One blessed be He said to him: ‘Abraham, it is sufficient [dai] for you that I am your God, it is sufficient [dai] for you that I am your guardian.20You have nothing to fear from them. And not for you alone, but it is sufficient [dai] for My world that I am its God, it is sufficient [dai] for My world that I am its guardian.’ Rabbi Natan, Rabbi Aḥa, and Rabbi Berekhya in the name of Rabbi Yitzḥak: “I am God Almighty [Shadai]” – it is I who said to My world and to the heavens: ‘Enough [dai]’ [and] to the earth: ‘Enough [dai],’ as had I not said to them: ‘Enough,’ even now they would be continuously expanding.

It is taught in the name of Rabbi Elazar ben Yaakov: [God said:] ‘It is I for whom the world and all its contents are not sufficient [dai] for My Godliness.’ Akilas translated [Shadai]: Eternal and powerful.21Akilas wrote a Greek translation of the Torah.

[“Walk before Me, and be faultless”] – Rabbi Levi said: This is analogous to a noblewoman to whom the king said: ‘Pass before me.’ She passed before him, and her face became flushed, [as] she said: ‘Perhaps there is some imperfection to be found in me.’ The king said to her: ‘The only imperfection you have is that the fingernail of your little finger is slightly long. Remove it and the imperfection will be eliminated.’

So, the Holy One blessed be He said to Abraham our patriarch: ‘Your only imperfection is this foreskin. Remove it and the imperfection will be eliminated.’ “I will establish My covenant between Me and you, and will multiply you exceedingly” (Genesis 17:2). “Walk before Me, and be faultless…I will establish My covenant between Me and you…” (Genesis 17:1–2).

Rav Huna in the name of bar Kappara: Abraham sat and expounded a verbal analogy: “Orla is written regarding trees22The prohibition against eating the fruit of a tree the first three years after it has been planted is called orla (Leviticus 19:23). and “orla” is written regarding man;23Abraham was expounding a verbal analogy to ascertain what God meant by orla – in Genesis 17:11, God says: “You shall circumcise the flesh of your orla.” just as orla that is written regarding the tree is in the place that it produces fruit, so orla that is written regarding a person is in the place that he produces offspring.

Rabbi Ḥanina bar Pazi said to him [Rav Huna]: Were verbal analogies, then, transmitted to Abraham? That is a rhetorical question. The explanation is rather that He intimated an allusion to him: “I will establish My covenant between Me and you, and will multiply you exceedingly” – I will establish My covenant between Me and you in the place from which you procreate.

Rabbi Yishmael and Rabbi Akiva, Rabbi Yishmael says: Abraham was a High Priest, as it is stated: “The Lord has taken an oath and will not renounce it: You are a priest forever…” (Psalms 110:4),24This Psalm is often expounded as a reference to Abraham. and it is stated elsewhere: “You shall circumcise the flesh of your orla” (Genesis 17:11). [Abraham wondered,] from where should he become circumcised?

If he would become circumcised from the ear,25Cutting off a piece of flesh near the ear. he would be unfit to perform sacrifices; if from the mouth, he would be unfit to perform sacrifices; if from the heart, he would be unfit to perform sacrifices. From where could he become circumcised and still be fit to sacrifice? You must say, it is the orla of the body.26The foreskin. Rabbi Akiva says: There are four kinds of orla [in the Scriptures].

Orla is stated regarding the ear: “Behold their ear is blocked [orla]” (Jeremiah 6:10). Orla is stated regarding the mouth: “I am a man of obstructed [aral] lips” (Exodus 6:30). Orla is stated regarding the heart: “The entire house of Israel is uncircumcised of heart [arelei lev]” (Jeremiah 9:25). And orla is stated regarding the body: “An uncircumcised [arel] male” (Genesis 17:14).

It was said to him: “Walk before Me, and be faultless.” If he would become circumcised from the ear, he would not be faultless; if from the mouth, he would not be faultless; if from the heart, he would not be faultless. From where could he become circumcised and be faultless? You must say, it is from the orla of the body.

Mikra27The name of a rabbi. In manuscripts: Nakra or Nagda. said: [It is written:] “One who is eight days old shall be circumcised among you, every male throughout your generations” (Genesis 17:12). If he would become circumcised from the ear, he would not be able to hear; if from the mouth, he would not be able to speak; if from the heart, he would not be able to think. From where could he become circumcised and still be able to think [and speak and hear]?

This is the orla of the body. Rabbi Tanḥuma said: It is a logical inference from this verse: “An uncircumcised male” (Genesis 17:14). Is there such a thing as an uncircumcised female? It is, rather, [to teach you that] from the place where it is recognizable whether a person is male or female, it is there that one circumcises him.

“Abram fell upon his face and God spoke with him, saying” (Genesis 17:3). “Abram fell upon his face and God spoke with him, saying” – Rabbi Pinḥas in the name of Rabbi Levi: Falling on his face is written twice regarding Abraham.28Here and in Genesis 17:17. Corresponding to them, circumcision was twice withheld from his descendants – once in Egypt and once in the wilderness. In Egypt, Moses came and circumcised them;29To enable them to partake of the paschal sacrifice (see Exodus 12:48). in the wilderness, Joshua came and circumcised them.30See Joshua chapter 5.

“I, My covenant is hereby with you, and you will be the father of a multitude of nations” (Genesis 17:4). “I, My covenant is hereby with you” – Rabbi Abba, Rabbi Berekhya, and Rabbi Shmuel bar Ami were sitting and encountering difficulty in determining: From where in the Torah is the use of acronyms derived?31From where is it derived that this is an acceptable form of exegesis? It is as it is stated: “The father of a multitude of nations [Av hamon goyim]” – av ham, which is missing the letter reish.32Abraham is an acronym for av hamon. The reish of “Abraham” is a remnant from his original name, Abram.

“Your name will no longer be called Abram, but your name will be Abraham; for I have made you the father of a multitude of nations” (Genesis 17:5). “Your name will no longer be called Abram, but your name will be Abraham” – bar Kappara said: Anyone who calls Abraham Abram violates a prohibition. Rabbi Levi said: [He violates] a positive commandment, and a prohibition: “Your name will no longer be called Abram” – a prohibition; “but your name will be Abraham” – a positive commandment.

But you see that the members of the Great Assembly called him Abram, as it is stated: “You are the Lord the God, who chose Abram, and took him out of Ur of the Chaldeans, and set his name as Abraham.” (Nehemiah 9:7)33The Sages at the beginning of the era of the building of the Second Temple were known as the Men of the Great Assembly, including Ezra, who is the speaker in this verse. That case is different, as [it means:] You chose him while he was still called Abram.

Similarly, does one who calls Sarah Sarai violate a positive commandment?34“God said to Abraham: Sarai your wife, you shall not call her name Sarai, as Sarah is her name” (Genesis 17:15). It was [only] he [Abraham] who was commanded regarding her. Similarly, does one who calls Israel Jacob violate a positive commandment? It is taught: [God’s intent was] not that the name Jacob should be uprooted from its place, but rather, “[Your name is Jacob]…rather, Israel shall be your name” (Genesis 35:10) – Israel is to be the primary name, and Jacob the secondary name.

Rabbi Zavda in the name of Rabbi Aḥa: In any case, “your name is Jacob…rather, Israel” – Jacob is the primary name, and Israel is in addition to it.

“I will give to you, and to your descendants after you, the land of your sojourning, the entire land of Canaan for an eternal holding, and I will be their God” (Genesis 17:8). “I will give to you, and to your descendants after you, the land of your sojourning” – Rabbi Yudan said five things:35The passage alludes to five covenants contingent one upon the other. If your descendants accept My Godliness upon themselves, I will be God and patron for them; if not, I will not be God and patron for them.

If your descendants enter the land, they will be able to accept My Godliness, but if not, they will not be able to accept it.36One who does not dwell in the land of Israel is lacking in his realization of God’s mastery)see Ketubot 110b). If your descendants fulfill the precept of circumcision, they will enter the land; but if not, they will not enter the land. If your descendants accept the Shabbat they will enter the land;37Shabbat, like circumcision, is referred to as “an eternal covenant for your generations” (Genesis 17:7, Exodus 31:16). but if not, they will not enter the land.

“God said to Abraham: And you, you shall observe My covenant, you, and your descendants after you, throughout their generations” (Genesis 17:9). Rabbi Berekhya and Rabbi Ḥelbo in the name of Rabbi Avun ben Rabbi Yosei: It is written: “This is the matter [hadavar] that Joshua circumcised” (Joshua 5:4) – Joshua made a statement [davar] to them and circumcised them. He said to them: ‘What do you think, that you will enter the land uncircumcised?

So the Holy One blessed be He said to Abraham our patriarch: “I will give to you and to your descendants after you, [the land of your sojourning],” with the provision that: “And you, you shall observe My covenant.”’ “And you, you shall observe My covenant” – Rabbi Huna and Rabbi Yoḥanan, Rabbi Huna said: “And you” – from here we learn that the circumciser must himself be circumcised. Rabbi Yoḥanan said: “You shall surely circumcise [himol yimol]” (Genesis 17:13) – from here38From the double expression himol yimol. we learn that the circumciser must himself be circumcised. It is taught: An uncircumcised Israelite may not be a circumciser; all the more so, an uncircumcised idolater.

“You shall circumcise the flesh of your foreskin and it shall be a mark of a covenant between Me and you” (Genesis 17:11). “You shall circumcise [nemaltem] the flesh of your foreskin” – it is hanging from the body like a mole [nomi].39Nemaltem is an acronym for nomi maltem – you cut off a mole. There was once an incident involving King Monabaz and Izates, sons of King Ptolemy, who were sitting and reading the book of Genesis.

When they reached the verse: “You shall circumcise the flesh of your foreskin,” one of them turned his face to the wall and began weeping, and the other one [also] turned his face to the wall and began weeping. Both of them [individually] went and became circumcised. Several days later, they were sitting and reading the book of Genesis. When they reached the verse: “You shall circumcise the flesh of your foreskin,” one said to the other: ‘Woe unto you, my brother.’

He said to him: ‘Woe unto you, there is no woe for me.’40Neither realized that the other had become circumcised. They revealed the matter to one another. When their mother realized what had transpired, she went and said to their father: ‘A mole grew in the flesh of your sons, and the doctor ordered that they be circumcised.’ He said to her: ‘Let them be circumcised.’

How did the Holy One blessed be He repay him [Ptolemy]? Rabbi Pinḥas said: When he went out to war, [his enemies] laid an ambush against him, and an angel descended and rescued him.

“One who is eight days old shall be circumcised among you, every male throughout your generations, born in the house, or purchased with silver from any foreigner, who is not of your descendants” (Genesis 17:12). “One who is eight days old shall be circumcised among you” – it is taught: One who purchases the fetus of an idolater’s maidservant, Rabbi Yoḥanan said: He should be circumcised on the eighth day.41As opposed to one who purchases an already-living baby as a slave; he requires circumcision on the day he is bought, even if it is before he is eight days old (see Shabbat 135a).

And Rabbi Ḥama bar Yosei [also] taught: He should be circumcised on the eighth day. Shmuel taught the same, as Shmuel said: “For a son and for a daughter” (Leviticus 12:6) – in all cases.42That passage mentions the circumcision of a baby on his eighth day (Leviticus 12:3).

“You shall surely circumcise those born in your house, or those purchased with your silver, and My covenant shall be in your flesh for an eternal covenant” (Genesis 17:13). “You shall surely circumcise [himol yimol]” – this43The double expression himol yimol. refers to circumcision and the uncovering,44Uncovering the head of the corona by peeling back the membrane under the foreskin. [moreover,] it refers to circumcision and removal of the shreds.45Shreds of skin that may remain after the circumcision. [Moreover,] himol yimol – from here we learn that the circumciser must himself be circumcised. [Moreover,] himol yimol – this is to include one who was born circumcised.46Although he obviously cannot undergo circumcision, he must have a drop of blood drawn from the place where the foreskin would have been.

This is called covenantal blood. It is taught: Rabbi Shimon ben Elazar says: Beit Shammai and Beit Hillel did not dispute that one must draw covenantal blood from one who is born circumcised, because it is a compressed foreskin.47Although it is not visible as a separate piece of flesh, there is an undeveloped foreskin compressed to the skin. Regarding what do they disagree? Regarding a proselyte who converted when [already] circumcised, as Beit Shammai say: One must draw covenantal blood from him and Beit Hillel say: One need not do so.

Rabbi Eliezer son of Rabbi Yosei HaGelili says: Beit Shammai and Beit Hillel did not disagree, neither regarding this case nor regarding that case, [but agree] that one must draw the covenantal blood. Regarding what do they disagree? Regarding one who was born circumcised, when his eighth day coincides with Shabbat, as Beit Shammai say: One must draw the covenantal blood from him,48Even though this would involve Shabbat desecration. and Beit Hillel say: One need not do so.49That is, it is forbidden to desecrate Shabbat for such drawing of blood, and it should be postponed to the following day.

Rabbi Yitzḥak said in the name of Rabbi Hoshaya: The halakha is in accordance with the statement of the disciple.50Rabbi Shimon ben Elazar.

“And the uncircumcised male who shall not circumcise the flesh of his foreskin, that soul shall be excised from his people; he has breached My covenant” (Genesis 17:14). “And the uncircumcised male” – Rabbi Ḥagai said: Is there such a thing as an uncircumcised female? The meaning is, rather, [to teach] that one is circumcised at the place on the body where it is recognizable whether he is male or female.

“He has breached My covenant” – this refers to one whose foreskin was drawn out.51After circumcision, the skin was drawn out, creating the impression that he is uncircumcised. It is taught: One whose foreskin is drawn out need not be circumcised. Rabbi Yehuda said: He should not be circumcised, because it is like a compressed foreskin.52Cutting off this flesh would cause injury to the person, rendering him infertile.

They said before Rabbi Yehuda: But is it not so that there were many people in the days of ben Koziva,53Also known as Bar Kokhva. They were forced by the Roman oppressors to draw out their flesh to appear uncircumcised. and all of them had children even though they were re-circumcised?54So it is clear that there is no danger of infertility from a repeat circumcision. That is what is written: “Himol yimol” – even four or five times. “He has breached My covenant” – this refers to one whose foreskin was drawn out.55And did not re-circumcise himself.

“God said to Abraham: Sarai your wife, you shall not call her name Sarai, as Sarah is her name” (Genesis 17:15). “God said to Abraham: Sarai your wife…” – it is written: “A woman of valor is her husband’s crown” (Proverbs 12:4). Rabbi Aḥa said: Her [Sarah’s] husband was crowned with her, but she was not crowned with her husband.1Rather, Sarah had status independent of the fact that she was Abraham’s wife.

The Rabbis say: She was her husband’s superior. Everywhere the man gives the orders; here, however, “Everything that Sarah says to you, heed her voice” (Genesis 21:12). Rabbi Yehoshua ben Korḥa said: The yod that the Holy One blessed be He took from Sarai2When the name Sarai was changed to Sarah, a yod was removed and a heh inserted in its place. was divided – half for Sarah and half for Abraham.3The numerical value of yod is ten.

Half is five, represented by the letter heh, which is the letter that was added to the names of both Abraham and Sarah. Rabbi Shimon ben Yoḥai said: The yod that the Holy One blessed be He took from Sarai soared and flew up before the throne of the Holy One blessed be He. It said before Him: ‘Master of the universe: Because I am the smallest of the letters, You have removed me from the righteous Sarah?’

The Holy One blessed be He said to it: ‘In the past, you were part of the name of a female and at the end of the letters; now I shall place you into the name of a male and at the beginning of the letters, as it is stated: “Moses called Hoshea son of Nun, Joshua [Yehoshua]” (Numbers 13:16).4The yod added at the beginning changed the name from Hoshea to Yehoshua. Rabbi Mana said: In the past she was a princess for her people.5Sarai is the singular possessive. Now she will be a princess for all the inhabitants of the world.

“I will bless her, and I will also give you a son from her; I will bless her, and she shall become nations; kings of peoples will be from her” (Genesis 17:16). “I will bless her, and I will also give you a son from her; [I will bless her…]”6The verse indicates that God gave her two blessings. – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: I will bless her by giving her a son, and I will bless her with the blessing of milk.7The blessing was that despite her old age she would be able to nurse her son.

Rabbi Neḥemya said to him: Was she already given tidings regarding milk? Why, she was not even pregnant yet. Rather, it teaches that the Holy One blessed be He restored her body to the days of her youth. Rabbi Abahu in the name of Rabbi Yosei bar Ḥanina: [God said:] ‘I will impose fear of her over all the idolaters so that they will not torment her and call her the barren woman.’

Rabbi Yudan in the name of Reish Lakish: She did not even have a womb, and the Holy One blessed be He now carved out a womb for her. “Kings of peoples will be from her” – Rabbi Ḥama ben Rabbi Ḥanina said: From here Abraham expounded when he remarried Ketura.8The midrash identifies Ketura as Hagar. Sarah had said that she regarded Hagar’s children as her own (Genesis 16:2). This verse foretells that Sarah would become the forebear of “Kings of peoples,” and it was to fulfill this prophecy that Abraham remarried Ketura-Hagar and fathered six children from her (Genesis 25:1–2).

“Abraham fell upon his face, and he laughed. He said in his heart: Shall a child be born to one who is one hundred years old? And shall Sarah, a ninety-year-old woman, give birth?” (Genesis 17:17). “Abraham fell upon his face, and he laughed” – Abraham fell on his face twice,9In this verse and in Genesis 17:3. and corresponding to them, circumcision was twice withheld from his descendants – once in Egypt and once in the wilderness.

In Egypt, Moses came and circumcised them;10To enable them to partake of the paschal sacrifice (see Exodus 12:48). in the wilderness, Joshua came and circumcised them.11See Joshua chapter 5. “He said in his heart: Shall a child be born to one who is one hundred years old?” Rabbi Yudan and Rabbi Azarya, Rabbi Yudan said: “Shall a child be born to one who is one hundred years old” – why?12Why did Abraham express such wonderment over this?

Why should a very old man be unable to father children? Because “Shall Sarah, a ninety-year-old woman, give birth?” A man does not grow old,13That is, he does not lose his fertility with old age. but a woman grows old. Rabbi Azarya said: Regarding this, too, it was not necessary,14Abraham need not have expressed wonder about Sarah either. as Sarah at ninety years old had not grown old.

What is an old woman? It is one whom they call: Mother So-and so,15The title Mother was used to refer to old ladies. and she does not mind.

“Abraham said to God: Would that Ishmael might live before You” (Genesis 17:18). “God said: But Sarah your wife will bear you a son, and you shall call his name Isaac, and I will keep My covenant with him for an eternal covenant, for his descendants after him” (Genesis 17:19). “Would that Ishmael might live before You” – Rabbi Yudan said in the name of Rabbi Yehuda bar Simon: This is analogous to a friend of the king, to whom he would provide a stipend. The king said to him: ‘I wish to double your stipend.’ He said to him: ‘Do not seek to provide me such great satisfaction; would that you not revoke the previous one.’ So, [Abraham said:] “Would that Ishmael might live before You.” “God said: But Sarah your wife.”

“And regarding Ishmael, I have heard you; behold, I have blessed him. I will make him fruitful, and I will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation” (Genesis 17:20). “And regarding Ishmael, I have heard you” – Rabbi Yoḥanan in the name of Rabbi Yehoshua ben Ḥanina: The son of the maidservant may be derived from the son of the mistress.16The translation follows the reading of Matnot Kehuna.

“Behold, I have blessed him” – this refers to Isaac. “I will make him fruitful” – this refers to Isaac. “I will multiply him” – this refers to Isaac.17All the blessings of this verse were directed at Isaac, who was mentioned in the previous verse. “And regarding Ishmael” – I have already heard him [and blessed him] through an angel.18The angel who blessed Yishmael when speaking with Hagar (see Genesis 16:10).

I have already blessed Yishmael with all these blessings that I now pronounce upon Isaac. “But My covenant I will keep with Isaac, whom Sarah shall bear you at this designated time next year” (Genesis 17:21). Rabbi Abba bar Kahana in the name of Rabbi Beiri: Here, the son of the mistress may be derived from the son of the maidservant. “Behold, I have blessed him” – this refers to Ishmael.

“I will make him fruitful” – this refers to Ishmael. “I will multiply him” – this refers to Ishmael, and all the more so: “But My covenant I will keep with Isaac.”19The blessings of this verse were directed at Yishmael, but it may be inferred that they are all the more so applicable to Isaac, the son of Hagar’s mistress. Rabbi Yitzḥak said: “All these are the tribes of Israel, twelve” (Genesis 49:28) – these are the descendants of the mistress, but Ishmael would produce only those twelve nesi’im,20As verse 20 states: “Twelve princes [nesi’im] shall he beget.” just as it says: “Clouds [nesi’im], wind, but no rain (Proverbs 25:14).21They are ephemeral and pass by like clouds.

But these are tribes [matot], just as it says: “The oaths to the tribes [matot], an enduring word” (Habakkuk 3:9). “But My covenant I will keep with Isaac, [whom Sarah shall bear you at this designated time [lamo’ed] next year]” – Rabbi Huna in the name of Rabbi Idi – that year was a leap year.22The verse is expounded to mean that Sarah will bear Isaac at the next festival [mo’ed]. The longest interval between festivals is the six months between Sukkot and Passover, but that is not enough time for a pregnancy to come to term.

The Midrash explains that that year was a leap year, so there was a seven-month interval between those holidays, long enough for a viable pregnancy.

“He concluded speaking with him, and God ascended from upon Abraham” (Genesis 17:22). It is taught: One who departs from another person, whether of greater or lesser stature, must take his leave from him. From whom do you derive this? From Abraham.

On one occasion,23Genesis 18:1–3. Abraham was speaking with the Holy One blessed be He, when the ministering angels came to speak with him. He said to them: ‘Let me first take my leave from the Divine Presence, which is of greater stature than you, then I will speak with you.’ When he finished saying to the Holy One blessed be He all that he needed [to say], he said before Him: ‘Master of the universe, I must speak [with the angels].’

He said: ‘You may leave in peace.’24From this incident we learn that one must take his leave when departing from someone of greater stature. That is what is written: “[He concluded speaking with him,] and God ascended from upon Abraham.”25The Midrash interprets this to mean that God bade farewell to Abraham before leaving him. From this we learn that one should take his leave even from someone of lesser stature.

Reish Lakish said: The patriarchs are themselves the divine chariot,26God’s presence rests directly upon them, as one rides upon a chariot. as it is stated: “God ascended from upon Abraham,” “God ascended from upon him,” (Genesis 35:13) “And behold, the Lord stood upon him” (Genesis 28:13).27God is described as being “upon” the Patriarchs.

“Abraham took Ishmael his son, and all those born in his house, and all those purchased with his money, every male among the people of Abraham’s household, and he circumcised the flesh of their foreskin on that very day, as God had spoken with him” (Genesis 17:23). “Abraham took Ishmael his son, and all those born in his house” – Rabbi Aivu said: When Abraham circumcised [the foreskins of] all those born in his house, he stacked them into a mound of foreskins.

When the sun shone upon them, they became wormy,28They began to rot. and their odor rose before the Holy One blessed be He like the incense of the spices, and like a burnt offering that is given over completely into the [altar’s] fire.29And is referred to as “a pleasing aroma to the Lord” (Exodus 29:41). The Holy One blessed be He said: ‘When the descendants of this man will come to commit transgressions and evil deeds, I will remember this aroma and become filled with mercy for them, and I will take pity on them.’

“Abraham was ninety-nine years old when he circumcised the flesh of his foreskin” (Genesis 17:24). “And Ishmael his son was thirteen years old when he was circumcised in the flesh of his foreskin” (Genesis 17:25). “Abraham was ninety-nine [years] old…” – here, [regarding Abraham], it says: “The flesh of his foreskin [besar orlato].” But there, [regarding Yishmael], it says: “The flesh of his foreskin [et besar orlato].”30The addition of the word et indicates that something extra is being included.

The explanation is that regarding Abraham, because his organ had been softened by means of a woman,31Through sexual relations. it is written: “Besar orlato.”32It was necessary to remove only the foreskin, but it was not necessary to tear the remaining membrane. Regarding Ishmael, whose organ had not been softened by means of a woman, it is written: “Et besar orlato.”33It was necessary to remove the remaining membrane as well.

“On that very day, Abraham was circumcised, and Ishmael his son” (Genesis 17:26). “On that very day, Abraham was circumcised” – Rabbi Berekhya said: [God said:] “From the beginning, I did not speak in secret” (Isaiah 48:16). The Holy One blessed be He said: Had Abraham circumcised himself at night, all the people of his generation would have said: ‘We declare, had we seen him, we would have not allowed him to circumcise himself.’

However, it was “on that very day, [Abraham was circumcised]”34In broad daylight. – if someone is bothered by it, let him speak up. “Abraham was circumcised” – Rabbi Abba bar Kahana said: He ached and suffered pain, so that the Holy One blessed be He could double his reward.35This is expounded from the fact that the Torah uses a reflexive verb, emphasizing the effect on Abraham. Rabbi Levi said: “Abraham circumcised himself” is not written here, but rather, “was circumcised.”

He examined himself and discovered that he was [miraculously] circumcised.36He felt nothing at all during his circumcision. At that moment, Rabbi Abba bar Kahana disparaged Rabbi Levi. He said to him: ‘You are a fabricator and a falsifier. It is, rather, that he ached and suffered pain, so that the Holy One blessed be He could double his reward.’

“And all the men of his household, born in the house or purchased with money from a foreigner, were circumcised with him” (Genesis 17:27). “And all the men of his household, born in the house or purchased with money” – it is taught: One may go to an idolatrous fair,37A fair where some of the proceedings go towards idol worship. [even] during the intermediate days of the Festival, to purchase from them houses, fields, vineyards,38Although attending idolatrous fairs is usually forbidden, the transfer of property in the land of Israel from idolaters to Jews is important enough to outweigh the prohibition. slaves and maidservants.

Rabbi Ami said in the name of Reish Lakish; It is not only for circumcised slaves39That is, slaves that had been owned by Jews and converted to Judaism. It is certainly of great urgency to redeem such a slave from the possession of idolaters, under whose mastery he would not be able to practice his religion. that it is permitted for him, but even for uncircumcised ones, because he brings them under the wings of the Divine Presence.40Even if they had not been converted beforehand, the Jewish buyer would have an opportunity to do so now.

Rabbi Yehoshua ben Levi asked before Reish Lakish, saying to him: ‘What is the ruling regarding the purchase of slaves from idolaters?’ He said to him: ‘Regarding when are you asking me, on a Festival? It is taught: Even on Shabbat. Likewise, if one purchases a courtyard41From an idolater. in the Land of Israel [on Shabbat], he says to him: I offer such and such a price, to be paid tomorrow.’42Although the deal may be completed on Shabbat, he may not pay the money on Shabbat.

It is because the Land of Israel is so beloved that it is permitted for him to say so. Ḥizkiya taught: “[…to build siegeworks against the city that makes war with you,] until it is subdued” (Deuteronomy 20:20) – even on Shabbat,43One may wage war to conquer a city in the Land of Israel even on Shabbat. as we find that Jericho was conquered only on Shabbat.44It was conquered on “the seventh day” (Joshua 6:15).

There are three [idolatrous] fairs: The Gaza fair, the Akko fair, and the Botnan fair, and the most obvious one of all is the Botnan fair.45It is obvious that it is dedicated to idol worship. Abraham said: ‘Before I was circumcised, passersby would come in to me. Perhaps now that I am circumcised they will no longer come in to me.’ The Holy One blessed be He said to him: ‘Before you were circumcised, people would come to you.

Now, I, in My glory, am coming and revealing Myself to you.’ That is what is written: “The Lord appeared to him in the plains of Mamre” (Genesis 18:1).

“The Lord appeared to him in the plains of Mamre, and he was sitting at the entrance of the tent in the heat of the day” (Genesis 18:1). “The Lord appeared to him in the plains of Mamre, and he was sitting at the entrance of the tent.” It is written: “You have given me the shield of Your salvation, and Your right hand has supported me; Your humility has made me great” (Psalms 18:36). “You have given me the shield of Your salvation” – this refers to Abraham.1As it is written: “The word of the Lord came to Abram in a vision, saying: Fear not Abram, I am a shield for you” (Genesis 15:1).

Your right hand has supported me – in the fiery furnace, in famine, and against the kings. “Your humility has rendered me great” – with what humility did the Holy One blessed be He render Abraham great? It is that he was sitting and the Divine Presence was standing [over him]. That is what is written: “The Lord appeared to him.”

“After my skin, this was struck [nikfu], and from my flesh I will view God” (Job 19:26) – Abraham said: After I circumcised myself, many proselytes came to attach themselves2Nikfu is related to mukaf, meaning attached to. to this covenant. “And from my flesh I will view God” – had I not done this, on what basis would the Holy One blessed be He have appeared to me? “The Lord appeared to him.”

Rabbi Isi began: “If I reject justice for my servant and my maidservant when they quarrel with me, what would I do when God arises, and when He makes His reckoning; what would I answer Him?” (Job 31:13–14). Rabbi Yosei’s wife was once quarreling with his maidservant.3In manuscripts: With her maidservant. He contradicted her [his wife] in her presence. She said to him: ‘Why are you contradicting me in front of my maidservant?’ He said to her: ‘Did Job not say this: “If I reject justice for my servant [and my maidservant…]”?’ Another interpretation, “If I reject justice [mishpat]…” – this refers to Abraham: “Abraham took Ishmael his son [and all those born in his house…and he circumcised the flesh of their foreskin]” (Genesis 17:23).4Mishpat can also mean law. Abraham did not withhold the fulfillment of the law of circumcision from Yishmael, who was considered Abraham’s servant. He said: ‘Had I not done so, on what basis would the Holy One blessed be He have appeared to me?’ “The Lord appeared to him in the plains of Mamre, and he was sitting.”

Rabbi Yitzḥak began: “You shall make for Me an altar of earth…[I will come to you and I will bless you]” (Exodus 20:21). Rabbi Yitzḥak said: [God said:] ‘If, regarding this person who built an altar in My name, I will reveal Myself to him and bless him, Abraham, who circumcised himself in my name, all the more so.’ “The Lord appeared to him in the plains of Mamre.”

Rabbi Levi began: “And a bull and a ram as peace offerings, to slaughter before the Lord…[for today the Lord appears to you]” (Leviticus 9:4). He [God] said: ‘If, regarding this person who sacrificed a bull and a ram to My name, I will reveal Myself to him and bless him, Abraham, who circumcised himself in my name, all the more so.’ “The Lord appeared to him in the plains of Mamre.”