Bereshit Rabbah Reader

“God was with [et] the lad, and he grew. He lived in the wilderness and became an archer” (Genesis 21:20). “God was with the lad [et hanaar], and he grew” – Rabbi Yishmael asked Rabbi Akiva, saying to him: ‘Because you studied under Naḥum of Gam Zo for twenty years, [who taught:] The words akh and rak are restrictive expressions, et and gam are inclusive expressions, [I ask you] what is the meaning of the et that is written here?’

He said to him: ‘Had it said: “God was the lad” that would have been difficult; instead, [the Torah writes] “with the lad.” He said to him: “For it is not an empty thing for you [mikem]” (Deuteronomy 32:47); if it appears empty, it is from you [mikem],42If you find something in the Torah that appears devoid of significance, it is because of your own ignorance. because you do not know how to expound.

The correct explanation is, rather, “et hanaar” refers to him, his donkey drivers, his camel drivers, and the members of his household.’ “Became an archer [roveh kashat]” – he grew [rava] and his obstinacy [vekashyuto] remained with him. 43The difference between the two versions is whether the word imo is spelled with an ayin or with an alef. He grew [rava] and trained as an archer; he became greater [rava] than all the archers.

“He lived in the wilderness of Paran and his mother took him a wife from the land of Egypt” (Genesis 21:21). “He lived in the wilderness of Paran” – Rabbi Yitzḥak said: Toss a stick into the air, and it will fall on its base.44This saying means that a person has a tendency to go back to his roots eventually. So, too, because it is written: “She had an Egyptian maidservant and her name was Hagar” (Genesis 16:1); “his mother took him a wife from the land of Egypt.”

“It was at that time, Avimelekh and Pikhol, the captain of his army, said to Abraham, saying: God is with you in everything that you do” (Genesis 21:22). “It was at that time, Avimelekh and Pikhol, the captain of his army, said” – “When the Lord is pleased with the ways of a man, He will cause even his enemies to make peace with him” (Proverbs 16:7). Rabbi Yoḥanan said: This refers to one’s wife, as it is stated: “The members of his household are a man’s enemy” (Micah 7:6).

There was once an incident involving a woman who filed a complaint against her husband to the authorities and they beheaded him.1This is to illustrate how a man’s wife can be his enemy. Some say, they [subsequently] beheaded her, as well. Rabbi Shmuel said: It refers to a snake. It is taught: Rabbi Ḥalafta says: Snakes are keen for garlic.

There was once an incident involving a snake that came down from the mountain into a house and found a bowl of garlic. It ate from it and emitted [some venom] into it. Another snake that was in the house was unable to stand up to it [to fend it off]. When that [mountain] snake departed, the house snake came out and filled [the bowl] with dirt.2In order to protect the members of the household, it brought dirt from the ground and spit it into the poisoned garlic so they would not eat it.

The members of this house were apparently righteous, and so ‘the Lord was pleased with their ways.’ Rabbi Yehoshua ben Levi said: It refers to the evil inclination. The usual way of the world is that if a person grows up with another person, two or three years in the same city, he develops a liking for him. But this one [the evil inclination] grows up with a person from his youth to his old age, and if it finds an opportunity within seventy years, it will bring him down,3By causing him to sin. [and even] within eighty years,4Even in his old age. it will bring him down.

This is what David says: “All my bones will say: Lord, who is like You, who delivers the poor from those who are stronger, the poor and the needy from their despoiler?” (Psalms 35:10). Rabbi Aḥa said: Is there any greater despoiler than this [the evil inclination]?5So David was thanking God for delivering men from the clutches of their evil inclinations. Solomon said: “If your enemy6Alluding to the evil inclination, as above. is hungry, feed him bread; and if he is thirsty, give him water to drink” (Proverbs 25:21). [This means: Give him] from the bread of Torah, as it says, [referring to Torah wisdom]: “Come partake of my bread” (Proverbs 9:4), [and give himfrom the water of Torah, as it says [referring to the Torah]: “Ho, anyone thirsty, go to water” (Isaiah 55:1).

Rabbi Berekhya said: [It doesn’t say only ] “his enemies,” [but] “even [gam] his enemies” (Proverbs 16:7) – this is to include the pests of one’s house, such as gnats, fleas, and flies.7“When the Lord is pleased with the ways of a man,” He shields him from such annoyances. Alternatively, “when the Lord is pleased with the ways of a man [ish]” – this refers to Abraham, who was called ish, as it is written in his regard: “The man [ish] of My counsel from a distant land” (Isaiah 46:11). “Even his enemies” – this refers to Avimelekh.

“It was at that time, Avimelekh and Pikhol…said” – Rabbi Yehuda said: Pikhol was his real name. Rabbi Neḥemya said: [It was an acronym:] The mouth [peh] of him whom all [shekol] his armies kiss on his mouth.8He was beloved by all his subordinates. “God is with you” – because the nations of the world had been saying: ‘Were he righteous, would he not have begotten a child?’ That was a rhetorical question.

Once he begot a child, they said to him: “God is with you.” [They also used to say:] ‘Were he righteous, he would not have heeded his wife’s voice.’9To banish Ishmael. Once it was said to him: “Everything that Sarah says to you, heed her voice” (Genesis 21:12), they said to him: “God is with you.” [They also used to say:] ‘Were he righteous, would he have spurned his firstborn son?’ Once they saw his [Ishmael’s] behavior, they said: “God is with you in everything that you do.”

“Now take an oath to me here, by God, that you will not deceive me, or my son, or my son’s son; like the kindness that I have performed with you, perform with me, and with the land in which you resided” (Genesis 21:23). Another interpretation, [they were impressed] because the sites of Sodom were destroyed, and passersby ceased [from traveling the road], yet his food storehouse lacked nothing,10Even though there were no longer any passing caravans from which to purchase food. that is why [they said:] “God is with you in everything that you do.”

Now, since God is with you, “now take an oath to me here, by God.” “That you will not deceive me, or my son, or my son’s son” – it is until this point that the compassion of a father extends to his descendants. Rabbi Abba said: It is until this point that brothers remain partners [in their inherited property]. Rabbi Yosei bar Ḥanina said: It is written: “My enemies are mighty with life” (Psalms 38:20).

What was granted to Abraham after seven generations was granted to Avimelekh after three. Why? “God did not guide them via the land of the Philistines” (Exodus 13:17), because his [Avimelekh’s] grandson was still alive [at that time].11Moses was the seventh generation from Abraham, and he was not allowed to conquer the lands of the Philistines because Avimelekh’s third-generation descendant was still alive then.

This shows the extraordinary longevity of Avimelekh’s line. “Like the kindness that I have performed with you, perform with me.” What kindness did he perform with him? It is that he said to him: “Behold, my land is before you, [dwell wherever is good in your eyes]” (Genesis 20:15). Nevertheless, he did not accept [that offer].

“Abraham said: I will swear” (Genesis 21:24). “Abraham reprimanded Avimelekh regarding the well of water that Avimelekh's servants had stolen” (Genesis 21:25). “Abraham reprimanded Avimelekh…” – Rabbi Yosei bar Ḥanina said: Reprimand leads to love, as it is stated: “Rebuke a wise person, and he will love you” (Proverbs 9:8). This is consistent with [another] opinion of Rabbi Yosei bar Ḥanina, as he said: Any love that is not accompanied by reprimand is not [true] love.

Reish Lakish said: Reprimand leads to peace – “Abraham reprimanded Avimelekh.” This is consistent with [another] opinion of his, as he said: Any peace that is not accompanied by reprimand is not [true] peace. “Regarding the well of water that Avimelekh’s servants had stolen [gazlu]” – what is a robber [gazlan]?12As opposed to a thief. Bar Kappara said: It is one who steals something in public, as it says: “They robbed everyone who passed them on the road” (Judges 9:25) – just as the road is in public, so, too, robbery is in public.

Rabbi Shimon ben Yoḥai derived it from here: “You brought [as sacrifices] the stolen [gazul] [animal], the lame, and the ill” (Malachi 1:13) – just as lameness and illness are visible, so too, a robber [gazlan] is visible [when he steals]. Rabbi Abahu said in the name of Reish Lakish: [If one steals] in the presence of nine people, he is a thief; in the presence of ten people, he is a robber. Rabbi Tanḥuma in the name of Rabbi Huna: One is not considered a robber until he takes something out of someone’s hand, as it is stated: “He stole [vayigzol] the spear from the hand of the Egyptian” (II Samuel 23:21).

“Avimelekh said: I did not know who did this matter, neither did you tell me, nor did I hear of it, other than today” (Genesis 21:26). “Avimelekh said: I did not know…neither did you tell me” – by means of a messenger, “nor did I hear of it, other than today.”

“Abraham took flocks and cattle, and gave them to Avimelekh, and the two of them established a covenant” (Genesis 21:27). “Abraham set aside seven ewes of the flock by themselves” (Genesis 21:28). “Avimelekh said to Abraham: What are these seven ewes that you have placed by themselves?” (Genesis 21:29). “Abraham took flocks and cattle, and gave them to Avimelekh…Avimelekh said to Abraham: What are these seven ewes?” – the Holy One blessed be He said to him [Abraham]: ‘You gave seven ewes against My wishes,13God was not pleased that Abraham was making a covenant with an idolater (see Exodus 23:32). by your life, I will delay the rejoicing of your descendants for seven generations.’14The Exodus from Egypt did not occur until seven generations after Abraham. ‘You gave him seven ewes against My wishes, by your life, they [the Philistines] will correspondingly kill seven righteous men of your descendants.’

They are: Ḥofni and Pinḥas,15The sons of Eli the priest (I Samuel 4:11). Samson, and Saul and his three sons. ‘You gave him seven ewes against My wishes, they [the Philistines] will correspondingly destroy seven Sanctuaries of your descendants.’ These are: The Tent of Meeting, Gilgal, Nov, Givon, Shilo, and the two eternal Temples [in Jerusalem]. ‘You gave him seven ewes against My wishes, My Ark will correspondingly circulate in the Philistine countryside for seven months.’

That is what is written: “He sent His strength into captivity, [and His splendor into the hand of the foe]” (Psalms 78:61) – this refers to the Ark of the Covenant. And it is written: “The Ark of the Lord was in the Philistine countryside seven months” (I Samuel 6:1). “And His splendor into the hand of the foe” – this refers to the priestly vestments, as it says: “You shall make holy vestments for Aaron…and for splendor” (Exodus 28:2).

Rabbi Yirmeya in the name of Rabbi Shmuel bar Rav Yitzḥak in the name of Rabbi Abba: Why were the people of Beit Shemesh stricken down?16When the Ark, which had been seized by the Philistines, was returned to that town (see I Samuel 6:19). It is because they demeaned the Ark. The Holy One blessed be He said: ‘Had one of them lost a chicken, he would have gone around to many doors [of his neighbors] in order to recover it, yet My Ark was in the Philistine countryside for seven months, and you paid it no attention.

Though you paid it no attention, I will pay attention to it.’ “His right hand and His holy arm have wrought salvation for Him” (Psalms 98:1).17This verse is taken as a reference to the retrieval of the Ark from the Philistines. That is what is written: “The cows18Who were pulling the wagon carrying the Ark from the Philistines to Beit Shemesh. went directly [vayisharna] on the road” (I Samuel 6:12) – they were walking in a straight path. [Alternatively,] they turned their faces toward the Ark19Out of respect for it. and sang a song of praise.

That is what is written: “Vayisharna” – they sang a song of praise [shira] with their mouths. What was the song that they sang? Rabbi Meir said: They recited the Song of the Sea. Here it is stated: “They went, lowing [vega’u] as they went” (I Samuel 6:12), and there [in the Song of the Sea] it is stated: “As He is greatly exalted [gao gaa]” (Exodus 15:1).

Rabbi Yoḥanan said: [They sang:] “Sing to the Lord a new song” (Psalms 98:1). The Rabbis say: [They sang:] “The Lord reigns; let the earth rejoice” (Psalms 97:1). Rabbi Yirmeya said in the name of Rabbi Shmuel bar Yitzḥak: [They sang] three [songs:] “Sing to the Lord a new song” (Psalms 98:1); “Sing to the Lord all the earth” (Psalms 96:1); “The Lord reigns; peoples tremble” (Psalms 99:1). Eliyahu taught: [This was their song:] ‘Rise, acacia wood,20The Ark was made of acacia wood (Exodus 25:10). soar in your abundant glory, decorated with golden embroidery, extolled in the innermost Sanctuary of the palace, adorned between two cherubs.’

Rabbi Shmuel bar Naḥman said [of those cows]: How many exertions did [Moses,] the son of Amram, expend until he taught the art of song to the Levites, and you [the cows] recite song on your own? May your strength be true.

“He said: It is so that you shall take the seven ewes from me, so that it will be for me as a testament, that I dug this well” (Genesis 21:30). “He said: It is so that you shall take the seven ewes…” – the Rabbis and Rabbi Yitzḥak ben Ḥakora, the Rabbis say: Abraham’s herdsmen were arguing with Avimelekh’s herdsmen. Abraham’s herdsman were saying: ‘The well is ours,’ and the others were saying: ‘The well is ours.’

Abraham’s herdsman said to them: ‘For whichever of us the water rises by itself to water his flock, the well is his.’ When the water saw Abraham’s flock, it rose immediately. The Holy One blessed be He said to him: ‘You are a model for your descendants. Just as with you, once the water saw your flock it immediately rose, your descendants, too, when the well sees them it will immediately rise.’

That is what is written: “Then Israel sang this song: [Rise up, well]…” (Numbers 21:17). Rabbi Yitzḥak bar Ḥakora said to them: This21The lesson that the water would rise again for Israel in the future. is not lacking from this place:22You do not need to derive it from elsewhere; it can be derived from this very verse. “So that it was for me as a testament” is not written here, but rather, “so that it will be for me as a testament.”

“He planted a tamarisk in Beersheba, and he proclaimed there the name of the Lord, God of the universe” (Genesis 21:33). “He planted a tamarisk [eshel] in Beersheba” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda said: Eshel is an orchard. [It means:] Request [she’al] whatever you would like to request – figs, grapes, and pomegranates. Rabbi Neḥemya said: Eshel is an inn. [It means:] Request [she’al] whatever you would like to request; a loaf of bread, meat, wine, eggs.

Rabbi Azarya in the name of Rabbi Yehuda bar Simon: Eshel is Sanhedrin,23Abraham set up a Sanhedrin in Beersheba. just as it says: “Saul was sitting [in judgment] in Giva under the tamarisk [eshel] in Rama” (I Samuel 22:6). According to the opinion of Rabbi Neḥemya, who said eshel is an inn, Abraham would receive passersby. 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: ‘Blessed is the God of the universe, whose food we have eaten.’ That is what is written: “He proclaimed there the name of the Lord, God of the universe.” “Abraham resided in the land of the Philistines many years” (Genesis 21:34). “Abraham resided in the land of the Philistines many years” – more years than he stayed in Hebron.

In Hebron he stayed twenty-five years,24He was seventy-five years old when he arrived in the land of Canaan (Genesis 12:4), and settled in Hebron (Genesis 13:18). Up until the time of the upheaval of Sodom, when he was one hundred years old, the Torah does not mention anything about him moving away from there. and here he stayed twenty-six years.25Since our verse states that he resided “many years” in the land of the Philistines, the implication is that he lived there for longer than his twenty-five-year stay in Hebron.

Since the verse does not specify how many years more, the assumption is that he was there just one year more than he resided in Hebron.

“It was after these matters, God tested Abraham and said to him: Abraham, and he said: Here I am” (Genesis 22:1). “He said: Please take your son, your only one, whom you love, Isaac, and go you to the land of Moriah, and offer him up there as a burnt offering upon one of the mountains that I will tell you” (Genesis 22:2). “It was after these matters, God tested Abraham.” It is written: “You have given those who fear You a banner [nes] to wave [lehitnoses], because of truth [koshet], Selah” (Psalms 60:6) – test [nisayon] after test,1This accounts for the double expression nes lehitnoses.

Abraham, alluded to here as “those who fear You,” was subjected to test after test. elevation after elevation,2Each time Abraham successfully passed one of these tests he became further elevated. in order to test them in [the eyes of] the world, and in order to exalt them in [the eyes of] the world, like an ensign [nes] on a ship. Why to such an extent? It is because of truth [koshet] – so that God’s attribute of justice would be proven true in the world.

If a person says to you: ‘He [God] makes wealthy whom He wishes to make wealthy, he makes poor whom he wishes, and he crowns as king whom he wishes, [all arbitrarily]; when He wished, He crowned Abraham king, when He wished, He made him wealthy,’ you can respond and say to him: ‘Are you able to do what Abraham our patriarch did?’ And when he says: ‘What did he do?’ You tell him: ‘“Abraham was one hundred years old when [his son Isaac] was born to him” (Genesis 21:5), and after all that suffering, it was said to him: “Take now your son, your only one,” yet he did not hesitate.’ That is, “You have given those who fear You a banner to wave.”

“The Lord tests the righteous, but He hates the wicked and the lover of injustice” (Psalms 11:5) – Rabbi Yonatan said: A linen producer, when his flax is inferior, he does not beat it extensively because it would break, but when his flax is of high quality, he beats it exceedingly, because it continually improves [through this process]. So, the Holy One blessed be He does not test the wicked. Why?

Because they would be unable to withstand it, as it is written: “But the wicked are like the stormy sea” (Isaiah 57:20).3When the wicked suffer they lash out against God. Whom does He test? It is the righteous, as it is stated: “The Lord tests the righteous,” [such as in this incident:] “It was after these matters that his master's wife [cast her eyes upon Joseph]” (Genesis 39:7). “It was after these matters” – Rabbi Yonatan said: A potter, when he wants to evaluate [the products of] his kiln, he does not test the fragile vessels.

Why? It is because he would not be able to knock on one of them even once without breaking it. What does he test? The sturdy vessels, as even if he knocks on one of them several times, he will not break it.

So, the Holy One blessed be He does not test the wicked, but rather, the righteous, as it is stated: “The Lord tests the righteous.” Rabbi Elazar said: This is analogous to a homeowner who had two cows, one strong and one feeble. Upon which one does he place the yoke? Is it not upon the one that is strong? So, the Holy One blessed be He tests only the righteous, as it is stated: “The Lord tests the righteous.”

Another matter, “the Lord tests the righteous” – this refers to Abraham.4As opposed to righteous people in general. “It was after these matters, God tested Abraham.” Rabbi Avun began: “Since governance is by the king’s word, and who can say to him: What are you doing?” (Ecclesiastes 8:4). Rabbi Avin said: This is analogous to a master who commands his disciple and says to him: “You shall not distort judgment” (Deuteronomy 16:19), but he himself distorts judgment; “you shall not show preference” (Deuteronomy 16:19), but he himself shows preference; “you shall not take a bribe” (Deuteronomy 16:19), but he himself takes a bribe; do not lend with usury, but he himself lends with usury.

His disciple said to him: ‘My master, you say to me: Do not lend with usury, yet you lend with usury.5And similarly regarding the other apparent improprieties committed by the master. Is it permitted for you and prohibited for me?’ He said to him: ‘I am telling you: Do not lend with usury to an Israelite, but you may lend with usury to an idolater, as it is written: “To a stranger you may lend with interest but to your brother do not lend with interest”’ (Deuteronomy 23:21).6And similarly regarding the other actions of the master.

In each case there was a logical explanation for his deeds. So, Israel said before the Holy One blessed be He: ‘Master of the universe, You wrote in Your Torah: “You shall not take revenge and you shall not bear a grudge” (Leviticus 19:18), yet You take revenge and You bear a grudge, as it is stated: “The Lord is vengeful and full of wrath; the Lord is vengeful to His foes, and bears a grudge against His enemies”’ (Nahum 1:2).

The Holy One blessed be He said to them: ‘I wrote in the Torah: “You shall not take revenge and you shall not bear a grudge against the members of your people” (Leviticus 19:18), but I take revenge and I bear a grudge against idolaters: “Take the vengeance of the children of Israel [upon the Midyanites]” (Numbers 31:2). [Similarly, it is stated:] “You shall not test the Lord your God” (Deuteronomy 6:16) – yet “God tested Abraham.”

“After these matters [devarim]” – after the words [devarim] that were being contemplated there. Who contemplated [these words]? Abraham contemplated and said: ‘I rejoiced and caused everyone else to rejoice,7When Isaac was born (see Genesis 21:8). but I did not set aside anything [from my feast] for the Holy One blessed be He, neither a bull nor a ram.’ The Holy One blessed be He said to him: ‘[I do not require your gifts.

I know that] even if I would make a condition with you requiring that you sacrifice your son you would not refuse.’ According to the opinion of Rabbi Elazar,8Bereshit Rabba 51:2. who said: [When, instead of] “God,” [it is written] “and God” – it refers to Him and His court,9God acting in concert with the angels. the ministering angels had said: ‘This Abraham rejoiced and caused everyone else to rejoice, but he did not set aside anything for the Holy One blessed be He, neither a bull nor a ram.’

The Holy One blessed be He said to them: ‘[I do not require his gifts. I know that] even if I would make a condition with him requiring that he sacrifice his son, he would not refuse.’ [Another interpretation,] Isaac and Ishmael were arguing with one another. This one [Yishmael] was saying: ‘I am more beloved [to God] than you are, as I was circumcised at the age of thirteen years.’ And the other one [Isaac] was saying: ‘I am more beloved [to God] than you are, as I was circumcised at eight days.’

Ishmael said to him: ‘I am more beloved because I had the ability to protest, but I did not protest.’ At that moment, Isaac said: ‘If only the Holy One blessed be He would appear to me and say to me that I should sever one of my limbs, I would not refuse.’ After this, “God tested Abraham.” <variant reading: ishmael said to him: ‘i am more beloved than you, as i was circumcised at age thirteen years, but you were circumcised when you were little, when it was impossible to protest.’ isaac said to him: ‘everything that you gave over10Literally, lent. to the Holy One blessed be He amounted to three drops of blood.

I, though, am thirty-seven years old now, and if He were to ask me to be slaughtered, I would not refuse.’ The Holy One blessed be He said to him: ‘The hour has come.’ After this, “God tested Abraham.”>

“With what shall I approach the Lord, and bow to God on High? […Shall I offer up my firstborn son for my transgression, the fruit of my body for the sin of my soul?]” (Micah 6:6). Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: Although these words are [apparently] alluding to Meisha king of Moav, who took action and actually offered his son up as a burnt offering,11See II Kings 3:27. in fact it is alluding only to Isaac, as it is stated: “With what shall I approach the Lord, and bow to God on High? …Does the Lord desire thousands of rams, with tens thousands streams of oil?

Shall I give my firstborn for my transgression? (Micah 6:6–7). Regarding Isaac, even though no action was actually performed, He accepted it as though the deed were completed. Regarding Meisha, [though he actually performed the act,] it was not accepted before Him.

God tested [nisa] Abraham” – Rabbi Yosei HaGelili says: He exalted him like the ensign [nes] on a ship. Rabbi Akiva says: He tested him in the literal sense, so that people should not say: He stunned him and confused him and he did not know what to do.12That is why the journey to Mount Moriah took three days, to give Abraham time to consider whether or not to sacrifice his son. “He said: Here I am” – Rabbi Yehoshua ben Korḥa said: In two places Moses likened himself to Abraham.13“God called out to him from amidst the bush and said: Moses, Moses.

And he said: Here I am” (Exodus 3:4). The Holy One blessed be He said to him: “Do not glorify yourself before a king, and in the place of the great do not stand” (Proverbs 25:6).14Do not presume to compare yourself to Abraham. Abraham said: “Here I am” – here I am [ready] for priesthood, here I am [ready] for kingship. And he in fact merited priesthood and merited kingship.

He merited priesthood, [as it is stated regarding Abraham] – “The Lord has sworn, and He will not renounce it; you are a priest forever (Psalms 110:4); [and] kingship [as the Hittites said to Abraham] – “you are a prince of God in our midst” (Genesis 23:6). Moses [also] said: “Here I am” (Exodus 3:4) – here I am [ready] for priesthood, here I am [ready] for kingship. The Holy One blessed be He said to him: “Do not approach [tikrav] here [halom]” (Exodus 3:5).

Kerav is specifically a reference to the priesthood, just as it says: “The stranger who approaches [karev] shall be put to death” (Numbers 1:51). Halom is specifically a reference to kingship, just as it is stated [that David said]: “That You have brought me to here [halom]” (II Samuel 7:18).15But in fact Moses received neither priesthood not kingship. The Midrash elaborates on only one of the two ways in which Moses compared himself to Abraham. For the other, see Devarim Rabba 2:7.

“He said: Please take your son…” – He said to him: ‘I plead with you, “please take your son.”’ He said to Him: ‘I have two sons, which son?’ He said to him: “Your only one.” He said to him: ‘This one is the only one to his mother, and the other one is the only one to his mother.’

He said to him: “Whom you love” (Genesis 22:2). He said to him: ‘Are there partitions in one’s innards?’16Is there any limit to a father’s love for all his sons? He said to him: “Isaac” (Genesis 22:2). Why did He not reveal it [His intention] to him immediately?

It was to endear it [God’s command] in his eyes, and [also] to give him reward for each and every statement. This is like the opinion of Rabbi Yoḥanan, as Rabbi Yoḥanan said: “Go you [from your land]” (Genesis 12:1) – meaning your district; “from your birthplace” (Genesis 12:1) – meaning your neighborhood; “from your father’s house” (Genesis 12:1) – meaning your father’s house; “to the land that I will show you” (Genesis 12:1).

Why did He not reveal it [His intention] to him immediately? It was to endear it [God’s command] in his eyes and to give him reward for each and every statement and for each and every step. Rabbi Levi bar Ḥaita said: “Go you” is written twice,17Once here, and once when God commanded Abraham to leave his homeland and go to Canaan (Genesis 12:1). but we do not know which was more beloved [to God], the first or the second.

From what is written [here]: “Go you to the land of Moriah,” we see that the second was more beloved than the first.18Because the second time, God told him where he would be going. “Go you to the land of Moriah” – Rabbi Ḥiyya Rabba and Rabbi Yanai, one said: To the place from which instruction [horaa] emerges to the world,19The seat of the Sanhedrin was in the Temple, on Mount Moriah. and the other said: To the place from which fear [yira] emerges to the world.20The idolaters will one day be instilled with fear for not having worshiped God at the Temple.

Similarly, the Holy of Holies [devir] – Rabbi Ḥiyya and Rabbi Yanai, one said: The place from which commandments [diberot] emerge to the world,21God gave the commandments to Moses from inside the Holy of Holies (see Exodus 25:22). and one said: The place from which domination [dibur] emerges to the world.22God’s authority over the nations emanates from there. Similarly, the Ark [aron], Rabbi Ḥiyya and Rabbi Yanai, one said: [This refers] to the place from which light [ora] emerges to the world, and one said: [It refers] to the place from which fear [yira] emerges to the world.

Rabbi Yehoshua ben Levi said: [It is called Moriah] because it is from there that the Holy One blessed be He shoots [moreh] at the nations of the world and dispatches them down to Gehenna.23For not accepting His dominion. Rabbi Shimon ben Yoḥai said: [God was telling Abraham to go] to the place that is aligned [ra’ui] corresponding to the heavenly Temple. Rabbi Pinḥas said: To the place of dominion [maruta] over the world.

The Rabbis say: To the place where incense is offered, just as it says: “I will go to the mountain of myrrh [mor], and to the hill of frankincense” (Song of Songs 4:6). “Offer him up there as a burnt offering” – Rabbi Yudan bar Simon said: He [Abraham] said before Him: ‘Master of the universe, can there be an offering without a priest?’ The Holy One blessed be He said to him: ‘I have already appointed you a priest.’

That is what is written [regarding Abraham]: “You are a priest forever” (Psalms 110:4). “Upon one of the mountains that I will tell you” – Rabbi Huna said in the name of Rabbi Eliezer son of Rabbi Yosei HaGelili: The Holy One blessed be He [at first] causes the righteous to be perplexed, and to direct their eyes toward Him [for clarification], and only then does he reveal to them the upshot of the matter.

“To the land that I will show you” (Genesis 12:1) – “upon one of the mountains…”24God did not reveal the exact location at first, leaving Abraham wondering where it was to be. Similarly, “And proclaim to it the proclamation that [I speak to you]” (Jonah 3:2). Similarly, “Arise, go out to the valley, and there I will speak to you” (Ezekiel 3:22).25In all these cases God gave a vague command at first, specifying the details only later.

“Abraham awoke early in the morning and saddled his donkey; he took his two young men with him, and Isaac his son; he chopped wood for the burnt offering, arose, and went to the place that God told him” (Genesis 22:3). “Abraham awoke early in the morning and saddled his donkey” – Rabbi Shimon ben Yoḥai said: Love upsets one’s usual practice and hatred upsets one’s usual practice. Love upsets one’s usual practice, as it is written: “Abraham awoke early in the morning [and saddled his donkey]…” Did he not have several slaves [who could do this for him]?

The explanation is that love upsets one’s usual practice.26Since Abraham was so enthused to fulfill God’s wishes, he did everything himself, including saddling the donkeys, though this was not ordinarily his practice. Hatred upsets the natural order, as it is written: “Bilam arose in the morning, and saddled his donkey” (Numbers 22:21). Did he not have several slaves? The explanation is that hatred upsets one’s usual practice.

Love upsets the natural order, as it is written: “Joseph harnessed his chariot, and went up toward Israel his father” (Genesis 46:29). Did Joseph not have several slaves? The explanation is that love upsets one’s usual practice. Hatred upsets the natural order, as it is written: “He [Pharaoh] harnessed his chariot” (Exodus 14:6).

Did he not have several slaves? The explanation is that hatred upsets one’s usual practice. Rabbi Shimon ben Yoḥai said: [God said:] ‘Let one saddling come and counteract the other saddling.’ Let the saddling that Abraham our patriarch saddled in order to go and perform the will of the Omnipresent, of Him who spoke and brought the world into being, as it is stated: “Abraham extended his hand [and took the knife to slaughter his son]” (Genesis 22:10), counteract the saddling that Bilam saddled in order to go and curse Israel.27It was in the merit of Abraham’s actions that Bilam’s curses were negated.

Let the harnessing that Joseph harnessed to greet his father come and counteract the harnessing of Pharaoh to go and pursue Israel.28It was in the merit of Joseph’s actions that Pharaoh’s attack on the Israelites ended in failure. Rabbi Yishmael taught: Let the drawn sword that Abraham our patriarch wielded, as it is stated: “Abraham extended his hand and took the knife to slaughter his son” (Genesis 22:10), counteract the drawn sword regarding which Pharaoh said: “I will draw my sword [and my hand will destroy them]” (Exodus 15:9).

“He took his two young men with him” – Rabbi Abahu said: Two people acted with propriety,29It is proper for a man of stature to take two attendants along on a journey. Abraham and Saul. Abraham, as it is stated: “He took his two young men with him”; Saul, “he went, and two men with him” (I Samuel 28:8). “He chopped wood30The Hebrew atzei is in plural, indicating that two logs of wood were split. for the burnt offering” – Rabbi Ḥiyya bar Yosei in the name of Rabbi Meyasha, and some teach it in the name of Rabbi Benaya: In reward for the two choppings [beki’ot] with which Abraham chopped the wood for the burnt offering, he was privileged to have the sea split before the children of Israel, as it is stated: “He chopped [vayvaka] wood for the burnt offering” and it is stated elsewhere: “The water was split [vayibaku]” (Exodus 14:21).

Rabbi Levi said [to him]: Enough. Until here.31The derivations regarding saddling and harnessing are valid, but your comparison of chopping wood to the splitting of the sea goes too far. Rather, Abraham [acted] according to his ability, and the Holy One blessed be He [acted] according to his ability.32It is improper to draw a comparison between man’s actions and God’s actions. “[He] arose, and went to the place” – he was given reward for rising up, and [further] reward for walking.

“On the third day, Abraham lifted his eyes, and saw the place from a distance” (Genesis 22:4). “On the third day, Abraham lifted his eyes” – it is written: “He will revive us after two days; on the third day, He will lift us, and we will live before Him” (Hosea 6:2).1The idea expressed in this verse – that salvation comes on the third day, after two days of hardship or deprivation – is now illustrated with several examples.

“On the third day” of the tribes,2Jacob’s twelve sons are often called “the tribes.” as it is written: “Joseph said to them on the third day, [do this and you shall live]” (Genesis 42:18). “On the third day” of the spies [sent by Joshua], as it is stated: “You shall hide there three days, […and then go on your way]” (Joshua 2:16). “On the third day” of the giving of the Torah, as it is stated: “It was on the third day” (Exodus 19:16).

“On the third day” of Jonah, as it is written: “Jonah was in the innards of the fish three days and three nights” (Jonah 2:1). “On the third day” of those who ascended [to the Land of Israel] from the Diaspora [with Ezra], as it is written: “We remained there three days” (Ezra 8:32). “On the third day” of the revival of the dead, as it is written: “He will revive us after two days; on the third day, He will lift us” (Hosea 6:2).3The verse foretells that the resurrection will take place after a two-day waiting period.

“On the third day” of Esther: “It was on the third day; Esther donned royal raiments [and stood in the courtyard of the king’s house]” (Esther 5:1). She wore the royal raiments of her ancestor’s household.4Esther was a descendant of King Saul. By what merit [did Esther succeed in her mission on the third day]? The Rabbis and Rabbi Levi, the Rabbis say: It was by the merit of the third day on which the Torah was given, as it is stated: “It was on the third day, when it was morning” (Exodus 19:16).

Rabbi Levi said: It was due to the merit of the third day of Abraham our patriarch, as it is stated: “On the third day, [Abraham lifted his eyes].” “And saw the place from a distance” – what did he see? He saw a cloud attached to the mountain. He said: ‘It appears that this is the place where the Holy One blessed be He told me to sacrifice my son.’

“Abraham said to his young men: You stay here with the donkey, and I and the lad will go to there; we will prostrate ourselves, and we will return to you” (Genesis 22:5). He said to Isaac: ‘Do you see what I see?’ He said to him: ‘Yes.’ He said to his two young men [his attendants]: ‘Do you see what I see?’

They said to him: ‘No.’ He said: ‘Since the donkey does not see it and you do not see it: “You stay here with the donkey.”’ From where is it derived that slaves are likened to an animal?5In that they are considered to have no familial ties. It is from here: “Stay here with the donkey [im haḥamor]” – the people [am] of the donkey [haḥamor]. The Rabbis derive it from here [i.e., from elsewhere], from the giving of the Torah, as it is stated: “Six days you shall work and perform all your labor…you, your son and your daughter, your slave and your maidservant, and your animal” (Exodus 20:9–10).

Rabbi Yitzḥak said: [Abraham saw that] this place was destined to be distanced from its owners.6This is derived from “he saw the place from a distance.” Abraham prophetically saw that one day the Temple on that mountain would be destroyed, and its owners, the Jewish people, would be driven away from it. Will it be forever? [No,] as the verse states: “This is My resting place forever; here I will settle” (Psalms 132:14) – when the one [the Messiah] arrives in whose regard it is written: “A humble man riding upon a donkey” (Zechariah 9:9).7This is expounded from “stay [or settle down] here with the donkey.”

The Jewish people will eventually return to settle “here,” the place of which God said “here I will settle,” and this will occur when the Messiah will come, riding on a donkey. “I and the lad will go to there [ko]” – Rabbi Yehoshua ben Levi said: [He was intimating:] We will go and see what will be the ultimate status of ko.8“So [ko] shall be your descendants” (Genesis 15:5). Since Abraham had been commanded to sacrifice Isaac, they were now going to find out how God would fulfill his promise to Abraham that he would have a multitude of descendants.

“We will prostrate ourselves, and we will return to you” – [his mouth] informed him that he would return in peace from Mount Moriah.9By Abraham’s choice of words, “we will return,” he was unwittingly uttering a prophecy that he and Isaac would both return. Rabbi Yitzḥak said: Everything is due to the merit of prostration. Abraham returned from Mount Moriah [with Isaac] due only to the merit of prostrating – “we will prostrate ourselves, and we will return to you.”

Israel was redeemed [from Egypt] due only to the merit of prostration, as it is stated: “The people believed…and they bowed and prostrated themselves” (Exodus 4:31). The Torah was given due only to the merit of prostration, as it is stated: “You shall prostrate yourselves from afar” (Exodus 24:1). Hannah was remembered [by God]10When He granted her conception. due only to the merit of prostration, as it is stated: “They prostrated themselves before the Lord” (I Samuel 1:19).

The exiles will be gathered in due only to the merit of prostration, as it is stated: “It will be on that day, a great shofar will be sounded…and they will prostrate themselves to the Lord on the holy mountain in Jerusalem” (Isaiah 27:13). The Temple will be built due only to the merit of prostration, as it is stated: “Exalt the Lord our God and prostrate yourself at His holy mountain” (Psalms 99:9).

The dead will be revived due only to the merit of prostration, as it is stated: “Come, let us prostrate ourselves and bow; let us kneel before the Lord our Maker [oseinu]” (Psalms 95:6).11Oseinu is an allusion to the fact that we will be made anew in the revival of the dead.

“Abraham took the wood of the burnt offering and placed it upon Isaac his son; he took in his hand the fire and the knife, and the two of them went together” (Genesis 22:6). “Abraham took the wood of the burnt offering” – like someone bearing his own gibbet on his shoulder.12Like a condemned man who is forced to carry the gibbet on which he is to be hanged. “He took in his hand the fire and the knife [maakhelet]” – Rabbi Ḥanina said: Why is a knife called maakhelet?

It is because it renders food [okhalin] fit to be eaten.13Meat cannot be eaten unless the animal is first slaughtered with a knife. The Rabbis say: All the eating that the people of Israel eat [okhelim] in this world,14That is, all the benefit they receive. they eat due only to the merit of that knife [of Abraham’s]. “The two of them went together” – this one to bind and the other one to be bound; this one to slaughter and that one to be slaughtered.

“Isaac said to Abraham his father; he said: My father. He said: Here I am, my son. He said: Here are the fire and the wood; but where is the lamb for a burnt offering?” (Genesis 22:7). “Isaac said to Abraham his father; he said: My father” – Samael15This is another name for the Satan. came to our patriarch Abraham.

He said to him: ‘Old man, old man – have you lost your heart? Are you going to slaughter the son who was granted to you at the age of one hundred years?’ He [Abraham] said to him: ‘It is with this understanding [that I am going].’ He [Samael] said to him: ‘If He were to test you beyond this, would you be able to withstand it? –“If a matter tries you, will you be overwhelmed?”’ (Job 4:2).

He [Abraham] said to him: ‘[I will comply] even if it is beyond this.’ He said to him: ‘Tomorrow He will tell you that you are a shedder of blood because you shed the blood of your son.’ He said: ‘It is with this understanding [that I am going].’ Since [Samael saw that] it was to no avail, he turned to Isaac.

He said to him: ‘Son of the despondent woman,16Imagine how your mother will feel if you are killed. he is going to slaughter you.’ He [Isaac] said to him: ‘It is with this understanding [that I am going].’ He [Samael] said to him: ‘If so, all the finery that your mother crafted [for you] will go as inheritance to Ishmael, the one hated in her household, and you do not take all this to heart?’ If a word does not enter completely, it enters half way.17This is an expression.

When someone utters slander, even if the hearer does not believe his words, he does begin to have his doubts. In this case, although Samael did not convince Isaac, he was able to sow uncertainty in him. That is what is written: “Isaac said to Abraham his father…My father” – why “father, my father,” twice? It was so that he should become filled with mercy for him.

“He said: Here are the fire and the wood” – he said to Him: ‘May He [God] bring trouble upon that man who is the subject of His rebuke.’18Satan, of whom it is said, “The Lord rebuke you, Satan” (Zechariah 3:2). Abraham was telling Isaac to disregard Samael’s words. In any case, “God will Himself see to the lamb, my son” (Genesis 22:8). [By this he meant:] And if not, [if God will not provide a lamb], you yourself will be the lamb for burnt offering.

“Abraham said: God will Himself see to the lamb for a burnt offering, my son, and the two of them went together” (Genesis 22:8). “The two of them went together” – this one to bind and the other one to be bound; this one to slaughter and the other one to be slaughtered.

"And they came to the place that God had told him, and Abraham built there the altar" (Genesis 22:9). And Isaac, where was he? Rabbi Levi said: He took him and hid him, saying, "Lest that one who reviled him cast a stone and disqualify him from the offering." "And Abraham built there the altar, and bound Isaac his son." Rabbi Chofni bar Yitzchak said: All the while our father Abraham was binding Isaac his son below, the Holy One, blessed be He, was subduing the princes of the worshipers of stars above. But did He do so? Rather, when Israel acted recklessly in the days of Jeremiah, the Holy One, blessed be He, said to them, "What do you suppose, that these bound ones stand fast?" as it is said, "For while entangled like thorns, and drunken as with their drink" (Nahum 1:10). [Read not "while entangled like thorns" (ad sirim sevukhim) but rather] "while the princes are entangled" (ad sarim sevukhim), "and drunken as with their drink" (ki-sav'am sevuim) [meaning] those bound ones were loosed, as it is written, "They shall be consumed like fully dry stubble" (Nahum 1:10). At the hour when our father Abraham stretched out his hand to take the knife to slaughter his son, the ministering angels wept. This is what is written, "Behold, their valiant ones cry outside" (Isaiah 33:7). What is "outside" (chutzah)? Rabbi Azaryah said: "Outside" [is to be understood as] "It is strange (chitzah hu) for the creature to slaughter his son." And what were they saying? "The highways are desolate" (Isaiah 33:8): Abraham no longer receives the passersby and the wayfarers. "The wayfarer has ceased" (Isaiah 33:8), just as you say, "It had ceased to be with Sarah" (Genesis 18:11). "He has broken the covenant" (Isaiah 33:8), "And My covenant I will establish with Isaac" (Genesis 17:21). "He has despised the cities" (Isaiah 33:8), "And he dwelt between Kadesh" (Genesis 20:1). "He has not regarded man" (Isaiah 33:8): The merit of Abraham did not avail, [which is] astonishing! And who shall tell you that the verse speaks of none but the ministering angels? "Above" (mi-maal) is said here, and "above" is said elsewhere, "Seraphim were standing above Him" (Isaiah 6:2).

“They came to the place that God had told him; Abraham built the altar there and arranged the wood, and he bound Isaac his son and placed him on the altar, upon the wood” (Genesis 22:9). “They came to the place that God had told him; Abraham built the altar there” – and where was Isaac? Rabbi Levi said: He [Abraham] had taken him and concealed him, saying: ‘[I do this] so that that the one who is the subject of His rebuke will not throw a stone at him and disqualify him from being an offering.’

“Abraham built the altar there…and he bound Isaac his son” – Rabbi Ḥofni bar Yitzḥak said: For every action that our patriarch Abraham did in binding up his son Isaac below, [on earth], the Holy One blessed be He placed constraints on the guardian angels of the idolaters above, [in Heaven].19In the merit of Abraham’s actions in binding Isaac, the hands of the idolaters’ guardian angels were tied and restrained from bringing harm to Israel in the future.

But He did not do so [categorically]. Rather, when Israel distanced themselves [from God] in the days of Jeremiah, the Holy One blessed be He said to them: ‘What do you think, that these restraints are permanent?’ It is as it is stated: “For they are like [ad] tangled thorns [sirim], and like drunken drunks” (Nahum 1:10) – for is it forever [ad] that the guardian angels [sarim] are entangled? [No, it is not.]

Rather, when they [Israel] become “like drunken drunks,”20Becoming “drunk” with sins. those restraints become untied, as it is written: “They will be consumed like dried whole straw” (Nahum 1:10).21Just as dried straw is easily and swiftly consumed by fire, so will those bonds restraining the guardian angels melt away easily and swiftly from their hands. At the moment that our patriarch Abraham extended his hand to take the knife to slaughter his son, the ministering angels wept.

That is what is written: “Behold, the angels cried out outside [ḥutza]” (Isaiah 33:7) – what is ḥutza? Rabbi Azarya said: It is beyond [ḥutza] the bounds of natural conduct for a person to slaughter his son. What were they saying [as they wept]? “The highways are desolate” (Isaiah 33:8) – Does Abraham not receive passersby?22Let that merit cause You to allow him to keep his son.

“Those passing on the way [oraḥ] have ceased” (Isaiah 33:8) – just as it says: “It had ceased to be with Sarah [the manner of [oraḥ] women]” (Genesis 18:11).23“Those passing on the way” is an allusion to Sarah. They beseeched God to take her into consideration. “He breached the covenant” (Isaiah 33:8) – “I will fulfill My covenant with Isaac” (Genesis 17:21).24Is it possible that God has abandoned His covenant with Isaac?

“He has spurned the cities” (Isaiah 33:8) – “He [Abraham] dwelled between Kadesh [and Shur]”25Abraham chose to live on the road rather than in a settled city, so that he could extend kindness to weary wayfarers. (Genesis 20:1). “He had no regard for man” (Isaiah 33:8) – is there no merit in existence for [sparing] Abraham? That is astonishing. And what tells you that the verse is referring specifically to ministering angels?

Mimaal is stated here,26“And he placed him on the altar, upon [mimaal] the wood.” and elsewhere it is stated: “Seraphim were standing above [mimaal] him” (Isaiah 6:2).

“Abraham extended his hand and took the knife to slaughter his son” (Genesis 22:10). “Abraham extended his hand and took the knife” – Rav asked Rabbi Ḥiyya the Great: ‘From where is it derived that [according to Rabbi Yehuda HaNasi] slaughter must be performed with an object that is movable?’27Something that is not attached to the ground. [Rabbi Ḥiyya replied: ‘Rabbi Yehuda HaNasi learned it] from here: “Abraham extended his hand.”’28Implying that the object used for slaughtering must be capable of being taken up in the hand.

He [Rav] said to him: ‘If he [Rabbi Yehuda HaNasi] said this to you as a homiletical interpretation, it is possible that he retracted his teaching;29It is possible that Rabbi Yehuda HaNasi retracted his teaching that slaughtering must be done with an object that is not connected to the ground. but if [he said it to you] as an actual derivation, he has not retracted his teaching.’ It is as Levi taught: If they were attached [to the ground] from the outset, they are invalid [for slaughter], but if they were detached and then were re-attached they are valid, as we learn in the Mishna:30Mishna Ḥullin 1:2.

One who slaughters with a hand sickle, with a harvest sickle, with a flint, or with a reed, his slaughter is valid.31Even though the reed is attached to the ground. According to Rabbi Yehuda HaNasi, the case of the reed must be understood as a reed that was detached and then re-attached, for otherwise it would be invalid for use in slaughtering. This corroborates Levi’s statement that something that was detached and re-attached is valid.

Rabbi Yosei said: Five things were stated regarding the stalk of a reed: It may not be used for slaughter; it may not be used for circumcision; one may not slice meat with it; one may not wipe his hands with it; and one may not pick his teeth with it, because an evil spirit rests upon it.

“The angel of the Lord called to him from the heavens, and said: Abraham, Abraham. He said: Here I am” (Genesis 22:11). “The angel of the Lord called to him from the heavens, and said: Abraham, Abraham” –Rabbi Ḥiyya taught: This32Repeating a person’s name twice. is an expression of affection, [and] an expression of exhortation.33In this case, an exhortation not to harm Isaac. Rabbi Eliezer ben Yaakov said: [It also denotes that it is] for him and for future generations.34The actions of the person referred to in this manner are reflected in the future as well, as the Midrash goes on to explain.

There is no generation in which there is not someone like Abraham; there is no generation in which there is not someone like Jacob; there is no generation in which there is not someone like Moses; there is no generation in which there is not someone like Samuel.35These are the four people whose names are doubled in Tanakh. “He said: Do not extend your hand against the lad, and do not do anything to him, for now I know that you are God-fearing, and you did not withhold your son, your only one, from Me” (Genesis 22:12).

“He said: Do not extend your hand [against the lad]” – and where was the knife?36It would have been more expected for God to have said: ‘Do not wield that knife against your son,’ since it was with the knife that Abraham had planned to kill Isaac. Three tears fell from the ministering angels and destroyed the knife. He [Abraham] then said to Him: ‘[Since I no longer have the knife], I will strangle him.’

He [God] then said to him: “Do not extend your hand against the lad.” He [Abraham] said to Him: ‘I will extract from him a drop of blood.’ He said to him: “Do not do anything [me’uma] to him” – do not inflict any blemish [muma] on him. “For now I know” – I have made it known to everyone that you love Me.

“You did not withhold [your son, your only one [yeḥidekha]]…” – so that one should not say that any ills that are external to one’s body are not really ills;37Let it not be said that Abraham’s readiness to sacrifice his son was not the ultimate act of submission because it did not affect Abraham’s own body. rather, I ascribe credit to you as if I had said to you: ‘Sacrifice yourself,’ and you did not refuse.38Yaḥid is sometimes used as a reference to the soul. When God said that Abraham did not withhold yeḥidekha, he was referring to his own life.

Another matter, Rabbi Yitzḥak said: When Abraham sought to bind Isaac his son, he said to him: ‘Father, I am a young man, and I am concerned that my body will tremble due to fear of the knife, and I will [thereby] upset you, or perhaps the slaughter will [thereby] be rendered unfit and it will not be counted for you as a valid offering. Therefore, bind me very well.’ Thereupon, “he bound Isaac his son.”

Is a person capable of binding a thirty-seven- year-old [variant reading: a twenty-six-year-old] without his consent?39So it must be that Isaac consented to be bound. Immediately, “Abraham extended his hand.” As he extended his hand to take the knife, his eyes were emitting tears and the tears were falling into Isaac’s eyes, because of the father’s mercy [for his son]. Nevertheless, his heart was joyful in fulfilling the will of his Creator.

The angels gathered themselves into groups up above. What did they cry out? “The highways are desolate, those passing on the way have ceased, he breached the covenant, he has spurned the cities” (Isaiah 33:8)40See section 5, where the relevance of this passage is explained. – does He not in fact desire Jerusalem, and the Temple that He had planned to bequeath to Isaac’s descendants? “He had no regard for man” (Isaiah 33:8) – if the merit of Abraham is not sufficient, there is no significance for any person before Him.41“He had no regard for man” means that if God does not show grace to the great, righteous Abraham, no other man could possibly hope for grace from Him.

Rabbi Aḥa said: Abraham began to express his astonishment, [saying to God]: ‘These events are nothing short of bewildering. Yesterday42Some time ago. You said: “For it is through Isaac that will be called your descendants” (Genesis 21:12), then You said: “Take you your son […and offer him up]” (Genesis 22:2), and now You say to me: “Do not extend your hand against the lad”? This is bewildering.’

The Holy One blessed be He said to Abraham: ‘“I will not violate My covenant, nor alter the utterance of My lips” (Psalms 89:35) – when I said to you: “Take you your son,” I did not say: “Slaughter him,” but rather, “take him up.” I said this to you in affection. You have taken him up and fulfilled My words, now take him down.’

“Abraham lifted his eyes and saw that behold, there was a ram, after this, which had been caught in the thicket by its horns. Abraham went, took the ram, and offered it up as a burnt offering in place of his son” (Genesis 22:13). “Abraham lifted his eyes and saw that behold, there was a ram, after this” – what is meant by “after this”? Rabbi Yudan said: “After” all of Israel’s actions in which they become caught up in transgressions and encounter problems, ultimately they will be rescued through the ram’s horn, as it is stated: “The Lord God will sound the shofar…[the Lord of Hosts will protect them…]” (Zechariah 9:14–15).

Rabbi Yehuda bar Simon said: “After” many generations, Israel will become caught up in transgressions and become entangled with misfortunes, ultimately they will be rescued through the ram’s horn, as it is stated: “The Lord God will sound the shofar” (Zechariah 9:14). Rabbi Ḥanina bar Rabbi Yitzḥak said: All the days of the year, the people of Israel are caught up in transgressions and become entangled in misfortunes, and on Rosh Hashanah they take a shofar and sound it, and they are remembered before the Holy One blessed be He and He forgives them, as it is stated: “The Lord God will sound the shofar” (Zechariah 9:14).

Rabbi Levi said: Because Abraham saw the ram freeing itself from one thicket and going and becoming entangled in another thicket, the Holy One blessed be He said to him: ‘So, too, your descendants are destined to become entangled in the [four] kingdoms,43See Daniel chapters 2 and 8. [going] from [being subjugated by] Babylon to Medea, from Medea to Greece, and from Greece to Edom. But ultimately they will be rescued through the ram’s horn.’

That is what is written: “The Lord God will sound the shofar” (Zechariah 9:14). “Abraham went, took the ram, and offered it up as a burnt offering in place of [taḥat] his son” – Rabbi Banai said: He said before Him: ‘Master of the universe, consider this ram’s blood as though it were the blood of Isaac my son, its fats [burnt on the altar] as though they were the fats of Isaac my son,’ like what we learned: [If one says:] This [animal] is in place of [taḥat] that one,44Referring to an animal that had been consecrated to be sacrificed. this one is a substitute for that one, or this one is in exchange for that one – it is considered a substitute.45The second animal assumes the sanctity of the first one (the first animal remain sacred as well, however.

See Leviticus 27:10.) Rabbi Pinḥas said: He said before Him: ‘Master of the universe, consider it as though I had sacrificed Isaac my son first, and then I sacrificed this ram in addition to [taḥat] him,’ just as it says: “Yotam his son reined after him [taḥtav]” (II Kings 15:7).46When Yotam reigned after [taḥat] his father, he did not supplant his father’s reign; rather, both he and his father were kings, albeit not simultaneously.

Here, too, Abraham prayed that God should consider it as though he had offered both the ram and Isaac. It is like what we learn in the Mishna: [If one makes a vow, declaring that something shall be consecrated] like the sheep or like the sheepfolds, [it is consecrated]47Mishna Nedarim 1:3. When he said ‘like the sheep,’ it is assumed that he was referring to a particular sacrificial sheep, as the Midrash goes on to elaborate. – Rabbi Yoḥanan said: Like the sheep of the daily offering.

Reish Lakish said: Like Isaac’s ram. There48In Babylon. they said: Like the offspring of a sin offering. Bar Kapara taught: Like the lamb that never suckled in all its days.49The miraculous lamb, created just for this occasion – referring to the sheep found by Abraham.

"And Abraham called the name of that place 'The LORD will see'" (Genesis 22:14). Rabbi Yochanan said: Abraham said before Him: Master of the worlds, when You said to me, "Take now your son, your only son" (Genesis 22:2), I had what to reply: yesterday You said to me, "For through Isaac shall your seed be called" (Genesis 21:12), and now You say, "Take now your son" and so forth. But, God forbid, I did not do so; rather I suppressed my mercy in order to do Your will. So may it be Your will, O LORD our God, that when the children of Isaac come to transgressions and evil deeds, You will remember on their behalf that binding, and be filled with mercy upon them. Rabbi Berekhyah in the name of Rabbi Chelbo said: Before Shalem existed, the Holy One, blessed be He, made for Himself a tabernacle and would pray within it, as it is said: "In Salem also is His tabernacle, and His dwelling place in Zion" (Psalms 76:3). And what would He say? May it be My will that I see the building of My house. Another interpretation: This teaches that the Holy One, blessed be He, showed him the Temple destroyed and built, destroyed and built, as it is said: "The name of that place 'The LORD will see'" (Genesis 22:14) - here it is built. "As it is said this day: In the mount of the LORD" (Genesis 22:14) - here it is destroyed, as it is said: "For the mount Zion, which is desolate" (Lamentations 5:18). "The LORD will be seen" (Genesis 22:14) - built and perfected in the time to come, in the manner of what is said: "For the LORD has built up Zion, He has appeared in His glory" (Psalms 102:17).

“Abraham called the name of that place The Lord will see, as it is said to this day: On the mount where the Lord will be seen” (Genesis 22:14). “Abraham called the name of that place The Lord will see” – Rabbi Yoḥanan said: He said before Him: ‘Master of the universe, when You said to me: “Take you your son, your only one,” I had something to argue in response: Yesterday you said: “For it is through Isaac [that descendants will be considered for you[”…” and now You say: “Take you your son … [and offer him up]”? (Genesis 22:2).

But, God forbid, I did not do so. Rather, I suppressed my mercy to fulfill Your will. May it be Your will, Lord our God, when Isaac’s descendants encounter transgressions and wicked deeds, may this binding [of Isaac] be remembered for them, and may You become filled with mercy towards them.’ Abraham called it [Jerusalem] Yireh, as it is stated: “Abraham called the name of that place The Lord will see [yireh].”

Shem called it Shalem, as it is stated: “Malki Tzedek50He is identified with Shem. king of Shalem” (Genesis 14:18). The Holy One blessed be He said: ‘If I call it Yireh, as Abraham called it, Shem, a righteous man, will have a complaint. If I call it Shalem, Abraham, a righteous man, will have a complaint. Instead, I shall call it Yerushalayim, as both of them called it, – Yireh, Shalem – Yerushalayim.’

Rabbi Berekhya said in the name of Rabbi Ḥelbo: While it was still called Shalem, the Holy One blessed be made Himself a provisional booth [sukka] and He would pray in it, as it is stated: “His abode [sukko] was in Shalem, His dwelling place in Zion” (Psalms 76:3). What did He say [in His prayers?] May it be My will that I will see construction of My [permanent] house [here]. Another interpretation, this teaches that the Holy One blessed be He showed him [Abraham] the [future] Temple as built,51The Hebrew text in most editions has “destroyed, then built, then destroyed, then built,” but this is a textual error and the extra words should be deleted (Yefeh Toar). then destroyed and then built, as it is stated: “The name of that place The Lord will see [yireh]” – that refers to the Temple built, just as it says: “Three times in the year [all your males] shall appear [yeraeh]” (Deuteronomy 16:16).

“As it is said to this day: On the mount where the Lord” – that refers to the Temple destroyed, as it is stated: “On Mount Zion that is desolate” (Lamentations 5:18). “The Lord will be seen” – [that refers to the Temple] built and perfected in the future, like the matter that is stated: “For the Lord has rebuilt Zion and is seen in His glory” (Psalms 102:17).

“The angel of the Lord called to Abraham a second time from the heavens” (Genesis 22:15). “He said: I swear by Myself, the utterance of the Lord, that because you have done this matter, and did not withhold your son, your only one” (Genesis 22:16). “The angel of the Lord called…a second time…He said: I swear by Myself” – what need was there for this oath? He [Abraham] said to Him: ‘Take an oath to me that you will not test me again from now on, nor Isaac my son.’

This is analogous to one who jumped from the bank of a stream, over the current, and took his son along with him as he jumped. Another interpretation, what need was there for this oath? Rabbi Ḥama ben Rabbi Ḥanina: He said to Him: ‘Take an oath to me that You will not test me again from now on.’ This is analogous to a king who was married to a noblewoman.

She bore for him a first son, and he divorced her. [He remarried her and she bore him] a second son, and he divorced her, a third son, and he divorced her. When she bore a tenth son for him, all of them gathered together and said to him: ‘Take an oath to us that you will not divorce our mother from now on.’ So, too, when Abraham our patriarch was tested with the tenth ordeal,52The binding of Isaac was the tenth and last of Abraham’s tests (see Mishna Avot 5:3). he said to Him: ‘Take an oath to me that You will not test me again from now on.’

Rabbi Ḥanin said: “That because you have done this matter” – this was the tenth test, and yet you say [when reading the verse]: “That because you have done this matter”? The explanation is that this final ordeal is equal in importance to all the others combined, as had he not accepted it upon himself, he would have lost everything “For that I will bless you and multiply your descendants as the stars of the heavens, and as the sand that is upon the seashore, and your descendants will inherit the gate of their enemies” (Genesis 22:17).

“For that I will bless you [varekh avarekhekha]…” – [the doubling of the verb indicates] a blessing for the father, a blessing for the son. “And multiply [veharba arbeh]” – multiplication for the father, multiplication for the son. “And your descendants will inherit the gate of their enemies” – this refers to Tarmod.53The people of Tarmod were implacable enemies of the Jews. Fortunate are all those who will witness the downfall of Tarmod, as it was a partner to the two destructions [of the Temples].

Rabbi Yudan and Rabbi Ḥanina, one of them said: In the destruction of the First Temple, they provided eighty thousand archers, and in the destruction of the Second Temple, it provided eight thousand archers. “Abraham returned to his young men, and they arose and went together to Beersheba and Abraham lived in Beersheba” (Genesis 22:18). “Abraham returned to his young men” – and where was Isaac? Rabbi Berekhya in the name of the Rabbis from over there:54Babylon.

He sent him away to Shem to learn Torah from him. This is analogous to a woman who became wealthy from plying her spindle. She said: ‘Since it was from this spindle that I became wealthy, it will never depart from my possession’. So, Abraham said: ‘Everything that has come into my possession is only because I engaged in Torah and mitzvot.

That is why I do not want it to depart from my children forever.’ Rabbi Ḥanina said: He sent him at night55Abraham did not bring Isaac back with him, but told him to travel later on, at night. due to the evil eye.56He did this so that the evil eye would not affect Isaac in the wake of the miracle that was performed on his behalf. [Similarly, we find] that from the moment that Ḥananya, Mishael, and Azarya emerged from the fiery furnace, their names are not mentioned again.

Where did they go? Rabbi Elazar said: They died because of the spittle.57After they survived, all the gentiles mocked Israel and spat at them, saying: ‘You have a God capable of such miracles, and yet you worship idols?’ God took the lives of Ḥananya, Mishael, and Azarya so that Israel would no longer be mocked by the gentiles. Rabbi Yosei said: They died from the [evil] eye.

Rabbi Yehoshua ben Levi said: They relocated and went to Yehoshua ben Yehotzadak to learn Torah from him. That is what is written: “Hear now, Yehoshua the High Priest, you and your colleagues who sit before you, [for they are men of wonders]” (Zechariah 3:8). Rabbi Ḥanina said: It is was with that understanding that Ḥananya, Mishael, and Azarya descended into the fiery furnace – in order that a sign would be performed through them.58If they would be saved, it would be a sign of God’s greatness. If they would not be saved, it would be a sign of loyalty to God even at the cost of one’s life.

“It was after these matters, that it was told to Abraham, saying: Behold, Milka, she too has borne children to your brother Naḥor” (Genesis 22:20). “It was after these matters, it was told to Abraham, saying: Behold, Milka…has borne children.” It is written: “The life of good tidings heals the heart, and envy is the rot of bones” (Proverbs 14:30) – while he [Abraham] was still at Mount Moriah1Where he had come so close to losing Isaac. he received tidings that the [future] spouse of his son was born, as it is stated: “Behold, Milka, too, has borne ….”2One of Milka’s descendants was Rebecca.

“It will be healing for your navel, and an elixir for your bones” (Proverbs 3:8) – while he was still at Mount Moriah he received tidings that the [future] spouse of his son was born,3The navel is symbolic of the connection from one generation to the next. as it is stated: “Behold, Milka, she too has borne children.”

“Like cold water on a weary soul is good tidings from a distant land” (Proverbs 25:25) – we learned there in a mishna: Upon rainfall and upon hearing good tidings, one recites the blessing: ‘Blessed [are You]…Who is good and Who bestows good.’4Berakhot 54a. Why did they see fit to juxtapose good tidings to rainfall? Rabbi Berekhya said in the name of Rabbi Levi: It is based on: “Like cold water on a weary soul is good tidings from a distant land” – just as over “good tidings” [one recites:] ‘Blessed [are You]…Who is good and bestows good,’ so, too, over “cold water” [one recites:] ‘Blessed [are You]…Who is good and bestows good.’

Another interpretation, “Like cold water on a weary soul,” so is “good tidings from a distant land” – this refers to Abraham, who, while he was still at Mount Moriah, received the tidings that the [future] spouse of his son was born, as it is stated: “Behold, Milka, she too has borne…”

“It was after these matters [devarim]” – after the words [devarim] that were being contemplated there. Who contemplated [these words]? Abraham contemplated and said: ‘Had he [Isaac] died on Mount Moriah, would he not have died childless? Now, what am I going to do?

I am going to marry him off to one of the daughters of Aner, Eshkol, and Mamre,5Abraham’s Canaanite allies (see Genesis 14:13, 14:24). who are righteous. What do I care about lineage?’ The Holy One blessed be He said to him: ‘You need not do that; Isaac’s spouse has already been born.’ “Behold, Milka, she too has borne” – “she,” “she too.”6It would have been sufficient to say “she has borne,” yet it says “she too has borne.”

“Too” implies that she is being compared to someone else. Just as with [the descendants of] this one [Sarah], there were eight children born to the main wives [of Jacob] and four children born to concubines; so, too, with that one [Milka], there were eight children born to the main wife, and four children born to the concubine.7As enumerated in the coming verses.

“Utz his firstborn, and Buz his brother, and Kemuel, father of Aram” (Genesis 22:21). Another interpretation, he [Abraham] feared experiencing suffering.8He feared that God would test him yet again, this time with physical suffering. The Holy One blessed be He said to him: ‘You need not [fear], the one who will experience it [suffering] has already been born. “Utz his firstborn, and Buz his brother.”’9Utz refers to Job, as the Midrash goes on to explain.

When did Job live? Reish Lakish said in the name of bar Kappara: He lived in the days of Abraham, as it is stated: “Utz his firstborn” and it is written: “There was a man in the land of Utz, Job was his name” (Job 1:1).10The Midrash interprets this to mean that Utz had another name, namely Job. Rabbi Yaakov bar Kahana said: He lived in the days of Jacob, as Rabbi Abba bar Kahana said: Dina was Job’s wife, as it is written regarding Job’s wife: “You are speaking like one of the disgraceful women [hanevalot] speak,” (Job 2:10), and it is written in Dina’s regard: “For he had committed an outrage [nevala] in Israel” (Genesis 34:7).

Rabbi Levi said: He lived in the days of the Tribes.11The twelve sons of Jacob. That is what is written: “[This I have seen, and I shall tell of it,] that wise men speak up and do not withhold from their fathers” (Job 15:17–18) – this refers to Reuben and Judah.12They both spoke up and admitted that they had committed grievous sins (see Sota 7b). What reward did they receive for this? “To them alone the land was given” (Job 15:19).

Rabbi Levi said in the name of Rabbi Yosei bar Ḥalafta: While they [Jacob’s family] were going down to Egypt, he [Job] was born, and while they were going up [from there], he died. You find that the sum of Job’s years was exactly two hundred and ten years, and Israel spent two hundred and ten years in Egypt. Satan came [before God] to present accusations [against Israel],13For worshiping idols while they were in Egypt. but He incited him instead against Job.

Rabbi Ḥananya son of Rabbi Aḥa said: This is analogous to a shepherd who was standing and watching over his flock. A wolf came and confronted him. He said [to his assistants]: ‘Throw him one goat so he can satisfy his aggression with it.’ Rabbi Ḥama said: This is analogous to someone who was sitting at a feast.

A dog came and confronted him. He said [to his attendants]: ‘Give him a loaf of bread so he can satisfy his aggression with it.’ So, too, Satan came [before God] to present accusations [against Israel] and He incited him instead against Job. That is what is written: “God hands me over to the unjust one, and by means of the wicked, He misdirects me” (Job 16:11) – would that it had been for righteous people,14I would not care so much if Satan’s malice had been redirected to me in order to protect righteous people from him, but in fact the people of Israel were sinful at that time. but they were wicked people.

Rabbi Yosei bar Yehuda says: He [Job] lived during the days when the judges judged. That is what is written: ‘“Behold, all of you have seen it; why do you accuse me of worthlessness?” (Job 27:12).15It is the generation of the Judges that is described to as being worthless (see Bava Batra 15b). You have seen my actions and the actions of my generation. You have seen my actions: Mitzvot and good deeds; the actions of my generation: They seek to pay the fee of prostitutes from the threshing floor.’16The first thing they do with their hard-earned grain is to spend it on immoral behavior.

It is not the way of the righteous to pay the fee of prostitutes from the threshing floors.17They spend their money on mitzvot and good deeds, not on sinful activity. That is what is written: “You have loved the prostitute’s fee upon every threshing floor of grain” (Hosea 9:1). Rabbi Shmuel bar Naḥman said: He [Job] lived in the days of the Chaldeans, as it is stated: “The Chaldeans set three columns” (Job 1:17).

Rabbi Natan said: He lived during the kingdom of Sheba, as it is stated: “Sheba fell upon them and took them” (Job 1:15). Rabbi Yehoshua ben Korḥa said: He lived during the days of Aḥashverosh, in whose regard it is written: “Let them seek for the king virgin young women who are of fair appearance” (Esther 2:2), and it is written: “No women as beautiful as the daughters of Job were found in all the land” (Job 42:15).

Reish Lakish said: Job did not exist at all.18The entire book of Job is an allegory, not a narration of a true story. Did Reish Lakish reverse his opinion? For elsewhere, Reish Lakish said in the name of bar Kappara: He lived in the days of Abraham, but here he says that Job did not exist at all. [No, he did not change his opinion.] What did he mean by: [Job] did not exist at all? [He meant only that] he did not actually experience the suffering that was written about him.

Why, then, was it written about him? The intent was to say that if it had befallen him, he would have been able to withstand it. Rabbi Yoḥanan said: He [Job] was one of those who came up from the [Babylonian] exile. He was an Israelite, and he had a Torah academy in Tiberias.

That is why they learned the laws of rending one’s garments19Upon hearing tragic news (see Job 1:20). and the blessing of mourners20See Job 1:21. from his actions. That is what is written: “Job rose, and he rent his robe” (Job 1:20) – from here we learn that a person must rend his garments while standing. Rabbi Ḥanina said: He was [not an Israelite, but] a gentile. Rabbi Ḥiyya taught: [God said:] ‘One righteous gentile arose for Me among the nations of the world, I gave him his reward21In this world (see Job 42:12). and dismissed him.’22From the World to Come.

Who was that? It was Job. “Utz his firstborn […and Kemuel, father of Aram]” – Rabbi Yehoshua ben Levi said: Laban is the same as Kemuel. Why was he named Kemuel?

It is because he arose [kam] against the nation of God [El]. “And his concubine, and her name was Re'uma, she, too, bore, Tevaḥ, and Gaḥam, and Taḥash, and Maakha” (Genesis 22:24). “And his concubine, and her name was Re’uma…” – Rabbi Yitzḥak said: All of them were named with the idea of punishment:23For they were all wicked. Tevaḥ – they are slaughtered [tevaḥun]; Gaḥam – they are excised [gemaḥun]; Taḥash – they are weakened [teḥashun]; Maakha – they are crushed [me’akhun].

“Sarah’s lifetime was one hundred years and twenty years and seven years, the years of the life of Sarah” (Genesis 23:1). “Sarah’s lifetime was one hundred years.” “The Lord knows the days of the faultless; their inheritance will last forever” (Psalms 37:18) – just as they are faultless, so their years are faultless: When twenty years old she was like a seven year old girl regarding beauty, and when a hundred years old she was like a twenty year old regarding sin.1Only from the age of twenty is one held accountable for those sins that are punishable by heavenly action.

Another matter, “the Lord knows the days of the faultless [temimim]” – this refers to Sarah, who was faultless in her actions. Rabbi Yoḥanan said: Like a calf without blemish [temima]. “Their inheritance will last forever,” as it is stated: “Sarah’s lifetime was” – why was it necessary to say: “The years of the life of Sarah” at the end? It is to tell you that the lives of the righteous are beloved before the Omnipresent in this world and in the World to Come.2The words “life of Sarah” are repeated to indicate that she in fact had two lives – one in this world and one in the World to Come.

“The sun rises and the sun sets” (Ecclesiastes 1:5) – Rabbi Abba bar Kahana said: Do we not know that the sun rises and the sun sets? The meaning is, however, that before the Holy One blessed be He causes the sun of a righteous person to set, he causes the sun of his righteous counterpart to rise. The day that Rabbi Akiva died, Rabbeinu [Yehuda HaNasi] was born, and they applied this verse in his regard: “The sun rises and the sun sets.”

On the day that Rabbeinu died, Rav Ada bar Ahava was born, and they applied this verse in his regard: “The sun rises and the sun sets.” On the day that Rav Ada bar Ahava died, Rabbi Avun was born, and they applied this verse in his regard: “The sun rises and the sun sets.” On the day that Rabbi Avun died, his son Rabbi Avun was born. On the day that Rabbi Avun died, Abba Hoshaya of Teriya was born.

On the day Abba Hoshaya died, Rabbi Hoshaya was born, and they applied this verse in his regard: “The sun rises and the sun sets.” Before He caused Moses’ sun to set, He caused Joshua’s sun to rise, as it is stated: “The Lord said to Moses: Take you Joshua, the son of Nun […and lay your hands upon him]” (Numbers 27:18). Before Joshua’s sun set, the sun of Otniel ben Kenaz rose,3Otniel was the first of the Judges, (as the leaders of Israel were called after Joshua’s death). as it is stated: “Otniel son of Kenaz…captured it”4Otniel captured Kiryat Sefer while Joshua was still alive. (Joshua 15:17).

Before Eli’s sun set, Samuel’s sun rose: “The lamp of God was not yet extinguished, and Samuel was lying in the Sanctuary of the Lord” (I Samuel 3:3).5This is interpreted here as a metaphor: Before the life of Eli, the priest of God, was “extinguished,” Samuel was already in place to act as spiritual leader in the Sanctuary. Rabbi Yoḥanan said: Like a calf without blemish.6This sentence is an error and should be deleted (Yefe Toar).

Before the Holy One blessed be He caused Sarah’s sun to set, Rebecca’s sun rose. First, “behold, Milka, she too has borne children” (Genesis 22:20),7One of Milka’s descendants listed there is Rebecca. and only then: “Sarah’s lifetime was one hundred years….”

Rabbi Akiva was once sitting and lecturing and the audience began to doze off. He sought to rouse them. He said: ‘Why was Esther seen fit to reign over one hundred and twenty-seven provinces?8See Esther 1:1. The explanation is: Let Esther, who was a descendant of Sarah, who lived one hundred and twenty-seven years, come and reign over one hundred and twenty-seven provinces.’

“Sarah died in Kiryat Arba, which is Hebron, in the land of Canaan; Abraham came to lament for Sarah, and to weep for her” (Genesis 23:2). “Sarah died in Kiryat Arba” – it was called by four names: Eshkol,9See Numbers 13:22–24. Mamre,10See Genesis 13:18. Kiryat Arba, Hebron. Why does it [the Torah] call it Kiryat Arba? It is because four [arba’a] righteous men resided there: Aner, Eshkol and Mamre, and Abraham, and four righteous men were circumcised there: Abraham, Aner, Eshkol, and Mamre. Alternatively, it is because four righteous men, patriarchs of the world, were buried there: Adam the first man, Abraham, Isaac, and Jacob. Alternatively, it is because four matriarchs are buried there: Eve, Sarah, Rebecca, and Leah. And [it is called this also] after its lords, who numbered four, the giant and his three sons.11See Joshua 15:14. Rabbi Azarya said: It is [so named] because it was from there that our patriarch Abraham departed when he pursued [the armies of] the four kingdoms, who were world leaders.12See Genesis chapter 14. It is [so named also] because it fell by lottery to four parties: Initially to Judah, then to Caleb, then to the Levites, and then to the priests.13See Joshua 15:13, 21:10–11, 21:13. Also, it is one of the four undesirable places in the Land of Israel. What were they? Rabbi Yitzḥak and the Rabbis, Rabbi Yitzḥak said: Dor, the Dor District, Timnat Seraḥ, and Hebron. The Rabbis say: Dana, Kiryat Sana, Timnat Seraḥ, and Hebron.

“Abraham came to lament for Sarah, and to weep for her” – from where did he come? Rabbi Levi said: He came from Teraḥ’s burial to [that of] Sarah. Rabbi Yosei said to him: But is it not so that Teraḥ’s burial preceded Sarah’s burial by two years?14Teraḥ died when Abraham was one hundred thirty-five years old (see Genesis 11:26 and 11:32), and Sarah died when he was one hundred thirty-seven years old (see Genesis 17:17). Rather, from where did he come? From Mount Moriah.15Where the binding of Isaac had taken place. Sarah died as a result of grief over that incident. That is why the binding [of Isaac] is juxtaposed to “Sarah’s lifetime was.”

“Abraham arose from before his dead, and he spoke to the children of Ḥet, saying” (Genesis 23:3). “Abraham arose from before his dead” – this teaches16The verse can also be translated: “Abraham arose from before death.” The angel of death was intimidating him and urging him to bury Sarah promptly. that he saw the angel of death provoking him. Rabbi Yoḥanan said: From where is it derived what we learn in a mishna: One whose dead one [a deceased relative] is lying before him17That is, he is charged with burying the body. is exempt from the recitation of Shema, from prayer, and from wearing phylacteries, as well as all mitzvot in the Torah?18Mishna Berakhot 3:1.

It is from here: “[Abraham] arose…and he spoke.”19He did not engage in any other activity prior to his burying his dead. “I am a sojourner and a resident among you: give me a burial plot with you, and I will bury my dead from before me” (Genesis 23:4). “A sojourner [ger] and a resident”; ger means one who dwells as a tenant; toshav means a landlord. [Abraham was saying:] ‘If you prefer, I will act as a tenant,20Humbly beseeching your permission to bury Sarah. but if not, I will act as a landlord,21And take it without your consent. as this is what the Holy One blessed be He has said to me: “To your descendants I have given this land”’ (Genesis 15:18).

“Give me a burial plot with you, and I will bury my dead from before me” – I am requesting [a plot] for only one dead person, as it is stated: “Give me a burial plot with you, [and I will bury my dead].” “The children of Ḥet answered Abraham, saying to him” (Genesis 23:5). “Hear us, my lord: you are a prince of God in our midst, in our choicest graves bury your dead; none of us shall withhold his grave from you, from burying your dead” (Genesis 23:6).

“The children of Ḥet answered Abraham…Hear us, my lord…” – you are king over us, you are prince over us, you are like a god to us. He said to them: ‘Let the world not fail to accept its true King, let the world not fail to accept its true God.’ “In our choicest graves” – in the choicest one of our many graves. “Bury your dead” – many dead.22Although Abraham had requested a single grave site, for Sarah, the children of Ḥet offered him a site for many burials.

“Abraham prostrated himself before the people of the land, the children of Ḥet” (Genesis 23:7. “Abraham prostrated himself before the people of the land”23The verse does not say that Abraham bowed “to” the people, but that he bowed “before” them. He bowed to God in their presence, giving thanks for his good fortune in obtaining the permission he had sought. – from here we learn that one should give thanks [to God] over hearing good tidings.

“He spoke with them, saying: If you are willing to bury my dead from before me, heed me, and intercede for me with Ephron, son of Tzoḥar” (Genesis 23:8). “He spoke with them, saying: If you are willing…[intercede [pigu] for me]” – prevail upon him for me, mediate on my behalf; and if that is not [sufficient], entreat him on my behalf.24The word pigu can connote all of these meanings. “Ephron was sitting among the children of Ḥet and Ephron the Hittite answered Abraham in the hearing of the children of Ḥet, of all those coming to his city gate, saying” (Genesis 23:10).

“Ephron was sitting [yoshev] among the children of Ḥet” – Rabbi Yitzḥak said: Yashav is written;25Yoshev, “was sitting,” is usually spelled with a vav, but here the vav is missing, so that the word could be read yashav, “he sat.” If the verse is saying that “he sat,” it means that at that point in the narrative he sat down among the children of Ḥet, meaning that he assumed a position of honor among them. on that day they appointed him chief officer [over them], so that there would not be [a situation in which] a person of great stature [Abraham] would be purchasing from a person of low stature.

“Ephron the Hittite answered Abraham in the hearing of the children of Ḥet, [of all those coming to his city gate]”26The implication is that all the people of the city were present. – Rabbi Pinḥas said: This teaches that they all locked their doors and went out to show kindness towards Abraham [by attending Sarah’s funeral]. “No, my lord, heed me; the field I have given to you, and the cave that is in it, I have given it to you; before the eyes of my people I have given it to you; bury your dead” (Genesis 23:11).

“He spoke to Ephron in the hearing of the people of the land, saying: But if you please, hear me: I will give the price of the field; take it from me, and I will bury my dead there” (Genesis 23:13). “And Ephron answered Abraham, saying unto him” (Genesis 23:14). “My lord, heed me: Land worth four hundred shekels of silver, between me and you, what is it? Bury your dead” (Genesis 23:15).

“Abraham heeded Ephron, and Abraham weighed for Ephron the silver that he spoke in the hearing of the children of Ḥet, four hundred shekels of silver, in the currency of merchants” (Genesis 23:16). “No, my lord, heed me; the field I have given to you, and the cave…My lord, heed me: Land worth four hundred shekels of silver” – Rabbi Ḥanina said: All the shekels that are stated in the Torah refer to sela’im; in the Prophets, litrin;27A litra being equal to twenty-five sela’im. and in the Writings, centenaria.28A centenarium being equal to one hundred sela’im.

Rabbi Yudan said: The exception is the shekels of Ephron, which were centenaria. That is what is written: “A greedy man rushes after wealth, and he does not know that diminishment will befall him” (Proverbs 28:22). “A greedy man rushes after wealth” – this refers to Ephron, who cast a greedy eye upon the wealth of the righteous man [Abraham].29By demanding an exorbitant price for his field. “And he does not know that diminishment will befall him” – as the Torah diminished the letter vav from him.30Throughout the narrative, Ephron’s name is written with a vav, but here, where he overprices his field, his name is spelled without the vav.

Thus, because of his greediness, diminishment befell him. That is what is written: “Abraham heeded Ephron and Abraham weighed for Ephron [the silver…]” – Ephron is written without a vav. “Four hundred shekels of silver, in the currency of merchants” – Rabbi Abba bar Bizna said: It was usable for all merchandise.31Abraham gave the highest quality of coin, acceptable to all merchants for all kinds of merchandise.

“The field of Ephron that was in Makhpela that was before Mamre, the field and the cave that was in it, and every tree that was in the field, that was within its border all around, were established” (Genesis 23:17). “As possession for Abraham before the children of Ḥet, of all coming to his city gate” (Genesis 23:18). “The field of Ephron…were established [vayakam]” – it had been lowly and was now elevated [vekamat], as it had belonged to an insignificant person and now it became that of a great person.

“The field of Ephron that was in Makhpela” – this teaches that it doubled [nikhpelu] in value in the eyes of everyone,32After Abraham acquired it. and that anyone who is buried in it can be certain that his reward is doubled [kaful].33Due to its great sanctity. Rabbi Abahu said: It is because the Holy One blessed be He folded up [kafaf] the [great] height of Adam the first man34See Bereshit Rabba 12:6. and buried him in it [the Cave of Makhpela].

“The field and the cave that was in it…” – Rabbi [Yehuda HaNasi] said: From where is it derived what we learned: One who sells his field must write down the field and its [specific] border markers? It is from here: “The field and the cave that was in it, and every tree that was in the field that was within its border all around, as possession for Abraham before the children of Ḥet.” Rabbi Elazar said: How many inkwells are emptied, how many quills are broken in order to write “the sons of Ḥet”?35It is repeated so frequently that it must use a good deal of ink and many pens to write it when a scribe writes a Torah.

“The sons of Ḥet” is repeated ten times, corresponding to the Ten Commandments, to teach you that anyone who endorses the transaction of a righteous man, it is as though he fulfilled the Ten Commandments. Rabbi Yudan said: “The sons of Barzilai” is written five times,36In I Kings chapter 2. corresponding to the five books of the Torah, to teach you that anyone who feeds a slice of bread to a righteous man,37As Barzilai fed David (see II Samuel 17:27). it is as though he fulfilled the five books of the Torah.