Bereshit Rabbah Reader

“Then, Abraham buried Sarah his wife in the cave of the field of Makhpela opposite Mamre, which is Hebron, in the land of Canaan” (Genesis 23:19). “Then, Abraham buried” – that is what is written: “One who pursues righteousness and kindness will find life, righteousness, and honor” (Proverbs 21:21). “One who pursues righteousness” – this refers to Abraham, as it is written [of him]: “[For I love him, so that he will command his children and his household after him,] that they observe the way of the Lord to perform righteousness” (Genesis 18:19).

“And kindness” – as he performed an act of kindness for Sarah.38By buying her a burial plot. “Will find life” – “The years of Abraham's life that he lived, one hundred and seventy-five years” (Genesis 25:7). “Righteousness, and honor” – Rabbi Shmuel bar Yitzḥak said: The Holy One blessed be He said to him: ‘My craft is performing kindness. You have adopted My craft, now come and don My garment:’39Share the honor of a description that is used for Me. “Abraham was old, advanced in years” (Genesis 24:1).40God is referred to as “the one of ancient days” (Daniel 7:9).

“Abraham was old, advanced in years, and the Lord blessed Abraham with everything” (Genesis 24:1). “Abraham was old, advanced in years.” It is written: “Gray hair is a crown of glory; it will be found in the way of righteousness” (Proverbs 16:31). Rabbi Meir went to Mamla, he saw that they were all dark-haired.

He said: ‘Are you, perhaps, all from the house of Eli, as it is written: “All those raised in your house will die as young men”?’ (I Samuel 2:33). They said to him: ‘Rabbi, pray for us.’ He said to them: ‘Go and engage in acts of righteousness and you will merit old age.’ What is his source?

“Gray hair is a crown of glory.” And where can it be found? “It will be found in the way of righteousness.” From whom can you learn this?

From Abraham, in whose regard it is written: “[For I love him, so that he will command his children and his household after him,] that they observe the way of the Lord, to perform righteousness and justice” (Genesis 18:19). He merited old age – “Abraham was old, advanced in years.”

“Might and grandeur are her garb, and she laughs to the final day” (Proverbs 31:25). “Might and grandeur are her garb” – of Torah;1Those who faithfully uphold the Torah are blessed with the “garb” of might and grandeur. “and she laughs to the final day” – when does she laugh? It is in the future.2In the World to Come, the righteous who upheld the Torah will rejoice. From whom can you learn this?

From Abraham. Because it is written in his regard: “[For I love him, so that he will command his children and his household after him,] that they observe the way of the Lord, to perform righteousness,” (Genesis 18:19), he merited old age – “Abraham was old, advanced in years.” “Length of days is on its right; on its left, is wealth and honor” (Proverbs 3:16). “Length of days is on its right”3On the right side of the Torah. – in the World to Come;4This is the preferable form of reward for those who uphold the Torah, as if it is on the right side of the Torah. “on its left is wealth and honor” – in this world.5The less preferable form of reward, as if, on the Torah’s left side, is success in this world.

Even if He comes to grant man [reward] in a left-handed fashion,6That is, a reward in this world. the person receives wealth and honor. From whom do you derive this? From Abraham. Because it is written in his regard: “[For I love him, so that he will command his children and his household after him,] that they observe the way of the Lord, to perform righteousness and justice,” (Genesis 18:19), he merited old age – “Abraham was old, [advanced in years, and the Lord blessed Abraham with everything].”

Rabbi Yitzḥak began: “Even when I am old and gray, God, do not forsake me” (Psalms 71:18) – Rabbi Aḥa said: Are old age and gray hair not synonymous? The explanation is that [David was saying:] ‘If You grant me old age, grant me gray hair.’7Grant me the visage of old age, which commands the respect due to older people. From whom can you learn this? From Abraham. Because it is written in his regard: “[For I love him, so that he will command his children and his household after him,] that they observe the way of the Lord, to perform righteousness and justice” (Genesis 18:19), he merited old age – “Abraham was old, advanced in years.”

Rabbi Shmuel bar Rav Yitzḥak began: “One who pursues righteousness and kindness [will find life, righteousness, and honor]” (Proverbs 21:21). Upon the death of Rabbi Shmuel bar Rav Yitzḥak, who used to dance [at weddings] with three myrtle branches,8He would juggle the branches to entertain the bride and groom. winds and storms emerged that uprooted all the good trees in the Land of Israel. Why was that?

Because he used to pick branches from them with which to dance before the bride.9The storms that uprooted the trees were a sign that the very forces of nature were mourning his death. The Rabbis would say: ‘Why does he act like this? Why does he demean the honor of the Torah?’10It is not befitting for a Torah scholar of such esteem to perform this kind of entertainment. Rabbi Ze’eira said: ‘Leave him, as he knows what he is doing.’

When he died, they went out to bestow kindness upon him.11A common expression meaning that they went to his funeral, and eulogized him. A fiery branch descended and assumed the shape of a myrtle branch, and interposed itself between the bier and the congregation. They said: ‘See this elder, who used to rise up and exert himself [in doing mitzvot], so a [fiery] branch rose up for him.’ Alternatively, “one who pursues righteousness” (Proverbs 21:21) – this is Abraham. “[For I love him, so that he will command his children and his household after him,] that they observe the way of the Lord”; “and kindness…” (Genesis 18:19), as cited above.12See Bereshit Rabba 58:9.

“You are fairer [yafyafita] than sons of man; grace flows…” (Psalms 45:3) – [this refers to Abraham]. You are fair13The word yafyafita, with a doubling of the syllable yaf, indicates two kinds of beauty. among the heavenly, as it is stated: “The angels cried outside” (Isaiah 33:7).14The angels cried for Abraham at the binding of Isaac (see Bereshit Rabba 56:5). You are fair among the earthly – “you are a prince of God in our midst” (Genesis 23:6).

“Therefore, God has blessed you forever” (Psalms 45:3) – “the Lord blessed Abraham with everything.” “Who will ascend the mountain of the Lord?” (Psalms 24:3). This refers to Abraham, [who experienced spiritual elevation atop Mount Moriah, where God told him:] “Now I know that you are God fearing” (Genesis 22:12). “Who will stand [yakum] in His holy place?” (Psalms 24:3) – this refers to Abraham, as it is stated: “Abraham arose [vayakom] early in the morning, to go to the place” (Genesis 19:27).

“Clean of hands and pure of heart” (Psalms 24:4) – “[Abram said to the king of Sodom: I have raised my hand to the Lord…] that neither a thread nor a shoelace [nor anything of yours shall I take]” (Genesis 14:22–23); “and pure of heart” – [for he said to God:] “Far be it from You to do something like this, [to put the righteous to death along with the wicked]” (Genesis 18:25). “Who has not taken a soul in vain” (Psalms 24:4) – this refers to Nimrod’s soul;15Abraham slew Nimrod, but it was not without justification, because Nimrod was pursuing him to kill him. “nor taken an oath deceitfully” (Psalms 24:4) – “I have raised my hand to the Lord, God Most High” (Genesis 14:22).

“He will receive the blessing of the Lord, and righteousness [from the God of his salvation]” (Psalms 24:5) – “Abraham was old…and the Lord blessed Abraham with everything.” Abraham was the source of blessing for everyone, as it is stated: “[All the families of the earth] shall be blessed in you” (Genesis 12:3). Who was the source of blessing for Abraham? The Holy One blessed be He was his source of blessing – “the Lord blessed Abraham with everything.”

Moses was the source of miracles for Israel, as it is written: “With all the signs and the wonders…that Moses performed” (Deuteronomy 34:11–12). Who was the source of miracles for Moses? It was the Holy One blessed be He, as it is stated: “Moses built an altar and called its name; The Lord Is My Miracle” (Exodus 17:15). David was Israel’s shepherd, as it is stated: “You will shepherd My people Israel” (I Chronicles 11:2).

Who was David’s shepherd? It was the Holy One blessed be He, as it is stated: “The Lord is my shepherd, I shall not want” (Psalms 23:1). Jerusalem is the source of light for the world, as it is stated: “Nations will walk by your light” (Isaiah 60:3). Who is the source of light for Jerusalem? It is the Holy One blessed be He, as it is written: “The Lord will be an eternal light for you” (Isaiah 60:19).

“Abraham was old [zaken].” Zaken – this one acquired [zeh kana] two worlds.16He enjoyed both worlds – possessing great wealth and a ripe old age in this world, and the ultimate reward in the World to Come. There were three people who were crowned with old age and length of days, and the three of them were originators of dynasties: Abraham, Joshua,17See Joshua 13:1. and David.18See I Kings 1:1. Abraham was the originator of the patriarchs.

Joshua was the originator of the monarchy of the tribe of Ephraim, as it is stated: “From Ephraim came those whose roots are in Amalek” (Judges 5:14) – this refers to Joshua.19Joshua was the first to wage war against Amalek (Exodus 17:9). David was the originator of the monarchy of the tribe of Judah. Rabbi Aḥa said: You may meet a person who appears old, but does not [actually] have [length of] days,20This refers to someone who grays prematurely; he appears aged, although he is young. or one who has [length of] days but does not appear old.

But here, [regarding Abraham,] the elderly appearance corresponded to the [length of] days, and the [length of] days corresponded to the elderly appearance. “Advanced in years [ba bayamim]” – he gained entry [ba] into two worlds.21This is derived from the syllables ba ba, which could be interpreted as “he entered, he entered.” Rabbi Abba said: He entered [ba] through the direct gate to the World to Come.22Bayamim is taken as a reference to one’s truly significant days [yamim], that is, in the World to Come.

Abraham, in his great righteousness, gained entry [ba] to that world directly, without reservation. Rabbi Yitzḥak said: [Abraham had entered [ba]] those days in whose regard it is written: “Before the bad days come” (Ecclesiastes 12:1).23That verse refers to old age, when man’s senses and physical strength begin to fail him. Although chronologically Abraham reached this age, the verse goes on to say: “And the Lord blessed Abraham with everything.” He was miraculously spared the ravages of old age.

“The Lord blessed Abraham with everything” – Rabbi Yudan and Rabbi Neḥemya, Rabbi Yudan said: [This means] that He granted him a female child. Rabbi Neḥemya said to him: [Even] regarding the primary member of the king’s household,24Sarah, Abraham being referred to as “the king.” blessing is not written.25It is not written anywhere that Sarah was blessed; certainly the Torah would not say that Abraham’s daughter was a blessing.

Rather, “the Lord blessed Abraham with everything” means that He did not grant him a daughter at all. Rabbi Levi said three interpretations: “With everything” means that he granted him control over his evil inclination; “with everything” means that Ishmael repented during his lifetime; “with everything” means that his food storehouse lacked nothing. Rabbi Levi said in the name of Rabbi Ḥama: “With everything” means that He did not test him again.

“Abraham said to his servant, the elder of his household, who was in charge of everything that was his: Please, place your hand under my thigh” (Genesis 24:2). “Abraham said to his servant, the elder [zekan] of his household” – as the appearance of his face [ziv ikonin] was similar to his. “Who was in charge of everything that was his” – [this means] that he had full control over his evil inclination, just as he [Abraham] did.

“Please, place your hand under my thigh”26Near the place of circumcision. – because it [the precept of circumcision] was given to them through pain, that is why it was beloved by them, and they would take an oath only by that. “I will administer an oath to you by the Lord, God of the heavens and God of the earth, that you not take a wife for my son from the daughters of the Canaanites, in whose midst I live” (Genesis 24:3).

“I will administer an oath to you by the Lord, God of the heavens [and God of the earth].” Rabbi Pinḥas said: Before I informed His creations about His existence, He was [called only] “God of the heavens”;27And this is why God is referred to only by this description in verse 7, where Abraham was referring to the time before he came to the Land of Canaan. but after I informed His creations about Him he is [called also] “God of the earth.”

“That you not take” – he cautioned him that he should not go to [seek as a bride] the daughters of Aner, Eshkol, and Mamre. “Rather, you shall go to my land and to my birthplace, and take a wife for my son, for Isaac” (Genesis 24:4). “Rather, you shall go to my land and to my birthplace” – Rabbi Yitzḥak said: Even if the wheat kernels in your city are darnel,28An inferior species of wheat. sow with them.29Although the members of Abraham’s family were not known for their righteousness, he had to make do with whatever was available to him.

“The servant said to him: Perhaps the woman will not wish to follow me to this land; shall I return your son to the land from which you departed?” (Genesis 24:5). “The servant said to him” – that is what is written: “A trader, scales of deceit are in his hand; he loves to exploit [laashok ahev]” (Hosea 12:8). “A trader [kenaan]” – this is Eliezer,30The Sages always identify the servant in our passage as Eliezer, who is mentioned in Genesis 15:2. [who was a Canaanite].

“Scales of deceit are in his hand” – because he was sitting and deliberating about his daughter: Is she worthy [to marry Isaac] or is she not worthy? Laashok ahev – to exploit the beloved one [ahuvo] of the world, that being Isaac. He said: ‘“Perhaps [the woman] will not wish [to follow me]” and I will give him my daughter [in marriage].’ He [Abraham] said: ‘You are cursed31“Cursed be Canaan” (Genesis 9:25). and my son is blessed. The cursed do not cleave to the blessed.’

“Abraham said to him: Beware lest you return my son there” (Genesis 24:6). “The Lord, God of the heavens, who took me from my father's house, and from my birthplace, and who spoke to me, and who took an oath to me, saying: To your descendants I will give this land; He will send His angel before you, and you will take a wife for my son from there” (Genesis 24:7). “Abraham said to him: Beware…the Lord, God of the heavens, who took me from my father’s house” – this refers to his father’s house.

“And from my birthplace” – this refers to his neighborhood. “And who took an oath to me” – in Ḥaran. “And who spoke to me” – [at the covenant] between the pieces.32See Genesis 15:1–21. “He will send his angel before you” – Rabbi Dosa said: This refers to a particular angel.33Some say this refers to the archangel Metatron.

At the moment that Abraham our patriarch said: “He will send his angel before you,” the Holy One blessed be He designated two angels for him; one to bring out Rebecca, and one to accompany Eliezer. “And if the woman will not wish to follow you, you shall be absolved from this oath of mine; only you shall not return my son there” (Genesis 24:8). “And if the woman will not wish…only [rak] you shall not return my son there” – rak is a term of exclusion, [intimating:] My son will not return there, but my grandson [Jacob] will return.

“The servant took ten camels from the camels of his master, and he went, and all his master’s goods in his hand; he arose and went to Aram Naharayim, to the city of Naḥor” (Genesis 24:10). “The servant took ten camels from the camels of his master…” – the camels of Abraham our patriarch were notable, [in that] everywhere that they would go out, they would go out muzzled.34So that they should not eat vegetation belonging to a private individual.

“And all his master’s goods in his hand” – Rabbi Ḥelbo said: This refers to his will.35In it, he bequeathed all his belongings to Isaac. “He arose and went to Aram Naharayim” – Rabbi Yitzḥak said: [He arrived] on that same day. This is in accordance with the opinion of Rabbi Yitzḥak [elsewhere]: “I came today to the spring” (Genesis 24:42) – today I departed and today I arrived. “You made the land quake; You shattered it.

Heal its shards, for it has toppled”36The Midrash interprets all these descriptions as references to incidents in which someone was able to reach long distances in a short amount of time, as if the ground itself contracted for him. (Psalms 60:4). “You made the land quake” – in the days of Abraham;37See Genesis Rabba 43:3. “you shattered it” – in the days of Eliezer; “heal its shards” – in the days of Jacob;38See Genesis Rabba 68:8. “for it has toppled” – in the days of Yishbi Benov.

That is what is written: “Yishbi Benov, who was of the offspring of the giant” (II Samuel 21:16). He wielded his shield, and David leapt backwards eighteen cubits.39From the force of the shield. This one feared that one, and that one feared this one. This one [Yishbi Benov] feared [David], saying: ‘If this is how he leaps backwards, what can he do going forward?’

And that one [David] feared this one [Yishbi Benov], saying: ‘If he can wield his shield like this, how can I stand against him?’ David said: ‘If only I had one of my sister’s sons to come and aid me.’ Immediately, “Avishai son of Tzeruya came to his aid” (II Samuel 21:17). Was he standing behind the door [that he arrived so quickly]?

That is a rhetorical question. The Rabbis say: Even if he was at the other end of the world, the Holy One blessed be He flew him and brought him in the blink of an eye, so that that righteous one [David] should not have to stand there in distress. That is what is written: “Avishai son of Tzeruya came to his aid and smote the Philistine and put him to death. Then David’s men took an oath [to him, saying]: You will not go out with us to battle [any longer], so that you not extinguish the lamp of Israel” (II Samuel 21:17).

“He made his camels crouch outside the city by a well of water at the time of evening, at the time that the women go out to draw water” (Genesis 24:11). “He made his camels crouch outside the city” – he had them go on their knees.

“At the time of evening, at the time that the women go out to draw water” – Rav Huna said: When a person goes to take a wife, and hears the sound of dogs barking, he listens to what they are saying;40He will listen for any sound that he might regard as an omen as to whether the marriage will succeed. “at the time of evening, at the time that the women go out to draw water.”41Eliezer thought that he might overhear a hint about an appropriate girl by listening to the conversation of the women drawing water.

“He said: Lord, God of my master Abraham, please arrange it for me today, and perform kindness with my master Abraham” (Genesis 24:12). “He said: Lord, God of my master Abraham, please arrange it for me today…” “Who among you fears the Lord, who heeds the voice of His servant…” (Isaiah 50:10). “Who among you fears the Lord” – this is Abraham;1See Genesis 22:12. “who heeds the voice of His servant…” – [this means] that the Holy One blessed be He heeded the voice of his [Abraham’s] servant.

“Who walked in darkness” (Isaiah 50:10) – as he came forth from Mesopotamia and its environs, but he did not know where he was to go, like a person who is situated in the dark. “And there was no light for him” (Isaiah 50:10) – and who provided illumination for him? The Holy One blessed be He provided illumination for him every place that he would go. “Let him trust in the name of the Lord and rely on his God” (Isaiah 50:10) – “[You called his name Abraham,] and You found his heart faithful before You” (Nehemiah 9:7–8).

Another interpretation, “Who among you fears the Lord” – this is Eliezer; “who heeds the voice of His servant…” – [he heeded] the voice of Abraham who was the servant of the Holy One blessed be He, as it is stated: “For the sake of My servant, Abraham” (Genesis 26:24). “Who walked in darkness” – when he went to bring Rebecca. “And there was no light for him” – and who provided illumination for him?

The Holy One blessed be He provided illumination for him, with shooting stars and lightning. “Let him trust in the name of the Lord and rely on his God” – “He said: Lord, God of my master Abraham, please arrange it for me today.”

It is written: “A wise servant will dominate a shameful son and will share in an inheritance among brothers” (Proverbs 17:2). “A wise servant” – this refers to Eliezer. What was his wisdom? He said:2Before he became Abraham’s slave. ‘He3Referring to himself. already has the curse of that man upon him,4“Cursed be Canaan; a slave of slaves shall he be to his brothers” (Genesis 9:25).

Eliezer was a descendant of Canaan (see Bereshit Rabba 59:9). perhaps a Kushite or barbarian will come along and enslave me. It is preferable to be enslaved in this household [of Abraham] and not in any other household.’ “Will dominate a shameful son” – this refers to Isaac,5Abraham gave him control over Isaac in the sense that he was entrusted to choose a bride for him. who put all the idolaters to shame when he was bound atop the altar.6With his complete dedication to God’s will, he put all the idolaters to shame.

“And will share in an inheritance among brothers” – among Israel; just as they mention the merit of the patriarchs [in their prayers], so, too, this one mentioned the merit of the patriarchs [in his prayer]: “He said: Lord, God of my master Abraham…” “And perform kindness with my master Abraham” – [Eliezer said:] ‘If you begin something, finish it.’7This is a popular saying. Eliezer applied it in his prayer to God: ‘You shortened my path for Abraham’s sake, help me complete the mission.’

Rabbi Ḥagai said in the name of Rabbi Yitzḥak: Everyone requires kindness. Even Abraham, for whose sake [divine] kindness spreads throughout the world, required kindness, as it is stated: “And perform kindness with my master Abraham” – if you begin something, finish it.

“Behold, I am standing by the spring of water and the daughters of the men of the city come out to draw water” (Genesis 24:13). “May it be that the girl to whom I will say: Tilt your jug please, and I will drink, and she will say: Drink, and I will also give your camels to drink; it is she You have confirmed for Your servant, for Isaac, and through her I will know that You have shown kindness to my master” (Genesis 24:14).

“It was before he concluded to speak, and behold, Rebecca was coming out, who was born to Betuel, son of Milka, wife of Nahor, brother of Abraham, and her jug is on her shoulder” (Genesis 24:15). “Behold, I am standing by the spring of water and the daughters of the men of the city…May it be that the girl to whom I will say: Tilt…” – there are four people who made inappropriate demands [of God], three were granted appropriate responses, one was granted an inappropriate response.

They are: Abraham’s servant Eliezer, Caleb, Saul, and Yiftaḥ. Eliezer said: “May it be that the girl to whom I will say….” What if some maidservant would emerge and give him to drink, would he have taken her to marry his master’s son? That is a rhetorical question.

Yet the Holy One blessed be He made an appropriate arrangement for him: “It was before he concluded to speak, and behold, Rebecca was coming out…” Caleb said: “Whoever smites Kiryat Sefer and captures it, I will give him Akhsa my daughter as a wife” (Judges 1:12). What if some slave would have conquered it, would he have given him his daughter? Yet the Holy One blessed be He made an appropriate arrangement for him, as it is stated: “Otniel son of Kenaz, Caleb’s…brother, captured it; and he gave him Akhsa his daughter as a wife” (Judges 1:13).

Saul said: “It shall be, that whichever man smites him [Goliath], the king will enrich him with great wealth, and he will give him his daughter as a wife” (I Samuel 17:25). What if some Kushite or idolater or slave had emerged and smitten him, would he have given him his daughter? Yet the Holy One blessed be He made an appropriate arrangement for him, as it is written: “David, the son of that nobleman” (I Samuel 17:12).

Yiftaḥ [said:] “It shall be that whatever emerges…I will offer it up as a burnt offering” (Judges 11:31). What if some dog or cat had emerged, would he have offered it up as a burnt offering? And the Holy One blessed be He made an inappropriate arrangement for him. That is what is written: “Yiftaḥ came…and behold, his daughter came out to greet him” (Judges 11:34).

Rabbi Yoḥanan and Reish Lakish, Rabbi Yoḥanan said: He [Yiftaḥ] was obligated to pay for monetary consecration.8When his daughter came out to greet him, although he was of course not obliged to sacrifice her, he was obligated to redeem her with money, as one redeems consecrated property that cannot be used. Reish Lakish said: He was not even obligated to pay for monetary consecration, as we learn in a mishna:9Temura 5:6.

If one said regarding an impure animal or a blemished animal: ‘These are hereby [consecrated as] a burnt offering, it is as if he has said nothing at all.’ [But if he said:] ‘These are hereby [consecrated] for use towards a burnt offering,’ they are to be sold, and he must bring a burnt offering with their money.10Yiftaḥ’s statement was analogous to the first case, so his declaration was null and void.

Pinḥas [the high priest] was not there to abrogate his [Yiftaḥ’s] vow for him. Instead, Pinḥas said: ‘It is he who requires my services; shall I go to him?’ And Yiftaḥ said: ‘I am the head of the chieftains of Israel, shall I go to Pinḥas?’ Between the two of them, that young woman was lost.11Yiftaḥ did fulfill his vow through his daughter, although this was not in accordance with Torah law, as explained in the previous paragraph.

This accords with [the saying] that people say: Between the midwife and the mother in childbirth, the son of the wretched woman is gone.12If the baby dies, each one blames the other. Both of them [Pinḥas and Yiftaḥ] were punished for the blood of the young woman. Yiftaḥ died as a result of his limbs falling off. Everywhere he would go, one of his limbs would fall off and they would bury it there.

That is what is written: “Yiftaḥ died and he was buried in the cities of Gilad” (Judges 12:7) – “the city of Gilad” is not stated, but rather, “the cities of Gilad.”13Indicating that he was buried in several cities. As for Pinḥas, the Divine Spirit was stripped from him. That is what is written: “Pinḥas son of Elazar had been chief over them” (I Chronicles 9:20) – “is chief over them” is not written here, but rather, “had been chief.” “In earlier times the Lord had been with him” (I Chronicles 9:20).

“It was before he concluded to speak” – Rabbi Shimon ben Yoḥai taught: There are three people who were answered [in their prayers] as soon as they spoke: Abraham’s servant Eliezer, Moses, and Solomon. Eliezer – “it was before he concluded to speak, and behold, Rebecca was coming out.” Moses, as it is written: “It was, as he concluded to speak all these words, the ground that was beneath them split” (Numbers 16:31). Solomon, as it is written: “When Solomon had concluded praying [to the Lord], fire descended from the heavens…” (II Chronicles 7:1).

“The girl was of very fair appearance, a virgin, and a man had not been intimate with her; she went down to the spring, she filled her jug, and came up” (Genesis 24:16). “The girl was of very fair appearance, a virgin” – we learn in a mishna:14Ketubot 1:3. The marriage contract of a woman whose hymen was ruptured by wood is two hundred [zuz], these are the words of Rabbi Meir.15Her legal status is that of a virgin, whose marriage contract must be two hundred zuz at a minimum.

The Rabbis say: The marriage contract of a woman whose hymen was ruptured by wood is one hundred.16Her legal status is that of a non-virgin, whose marriage contract is only one hundred zuz. Rabbi Ḥanina in the name of Rabbi Eliezer: The source for Rabbi Meir is: “[A virgin,] and a man had not been intimate with her” – implying that if a girl’s hymen had been ruptured by wood, she is [still considered] a virgin.17According to Rabbi Meir, the words “a man had not been intimate with her” is intended to be the definition of the previous statement, “a virgin.”

The source for the Rabbis is: “A virgin” – implying that if her hymen had been ruptured by wood, she is not a virgin.18According to the Rabbis, “a virgin” and “a man had not been intimate with her” are intended to be two separate statements. Rabbi Yoḥanan said: No one other than Rebecca was the first woman to consort with someone who was circumcised at eight days.19Of all those who were circumcised by Abraham (see Genesis 17:26–27), only Isaac was circumcised at the prescribed age of eight days (see Genesis 21:4).

Reish Lakish said: Because the daughters of idolaters preserve themselves in the place of their virginity but are lax regarding their other orifices, [the Torah tells us that] this one was “a virgin” from the place of the hymen, “and a man had not been intimate with her” from other orifices. Rabbi Yoḥanan said: From the fact that it states: “Virgin,” do we not know that “a man had not been intimate with her”?20The literal translation of the phrase is: “no man had known her.”

The explanation is that she was not even propositioned by any man, in accordance with the verse: “Indeed, the rod of wickedness [will not rest upon the lot of the righteous, lest the righteous set their hands to wrongdoing]” (Psalms 125:3). “She went down to the spring, she filled her jug, and came up” – all the women were going down and drawing water from the spring, but this one, when the water saw her it immediately rose up [towards her].21The verse does not say that Rebecca drew the water from the well, but rather that she merely “filled her jug,” implying that she did not have to lower it down into the well.

The Holy One blessed be He said to her: ‘You are a precursor for your descendants; just as you, when the water saw you it immediately rose up, so, too, your descendants, when the well will see them, it will immediately rise up.’ That is what is written: “Then Israel sang this song: Rise up, well; give voice for it” (Numbers 21:17).

“The servant ran toward her, and he said: Please allow me to sip a little water from your jug” (Genesis 24:17). “The servant ran toward her” – toward her good deeds.22Since he saw the water rise for her, he realized she must be exceptionally righteous. “Please allow me to sip a little water from your jug” – [just] one sip. “She said: Drink, my lord, and she hastened to lower her pitcher into her hand, and she gave him to drink” (Genesis 24:18).

“When she had finished giving him to drink, she said: I will draw for your camels also, until they have finished drinking” (Genesis 24:19). “She hastened and emptied her pitcher into the trough, and ran again unto the well to draw, and drew for all his camels” (Genesis 24:20). “The man was astonished at her; he was silent, to know whether the Lord had made his journey successful or not” (Genesis 24:21).

“The man was astonished at her…” – Rabbi Yoḥanan of Tzippori said: He was squinting23To see her more clearly. and looking at her [to see] if “the Lord had made [his journey] successful.” “When the camels concluded drinking, the man took a gold nose ring whose weight was one half shekel, and two bracelets to put on her hands, whose weight was ten gold shekels” (Genesis 24:22). “When the camels concluded drinking, [the man] took…” – Rav Huna in the name of Rabbi Yosef: There was a precious stone in it that weighed half a shekel.

“And two bracelets to put on her hands” – corresponding to the two tablets [of the Ten Commandments]. “Whose weight was ten gold shekels” – corresponding to the Ten Commandments. “He said: Whose daughter are you; please tell me. Is there room in your father’s house for us to stay the night?” (Genesis 24:23).

“He said: Whose daughter are you; please tell me. [Is there room in your father’s house for us to stay the night [lalin]?]” – a stay for one night. “She said to him: I am the daughter of Betuel, son of Milka, whom she bore to Naḥor” (Genesis 24:24). “She said to him: Both straw and feed is plentiful with us, as well as room for lodging” (Genesis 24:25). “She said to him: I am the daughter of Betuel, son of Milka…as well as room for lodging [lalun]” – to lodge for several nights.24Although he asked her about staying over for one night, she replied that he could stay for many nights.

“The man bowed and prostrated himself to the Lord” (Genesis 24:26). “The man bowed and prostrated himself to the Lord” – from here we learn that one should express thanks [to God] for good tidings. “He said: Blessed is the Lord, God of my master Abraham, who did not withhold His kindness and His truth from my master; I, the Lord guided me on the way to the house of my master’s brethren” (Genesis 24:27).

“He said: Blessed is the Lord, God of my master Abraham, who did not withhold His kindness…” – from the fact that the path was miraculously shortened, I knew that “the Lord guided me on the way to the house of my master's brethren.”

“The girl ran and told her mother’s household all about these matters” (Genesis 24:28). “The girl ran and told her mother’s household” – Rabbi Yoḥanan said: A woman frequents only her mother’s household. They raised an objection to him: “She [Rachel] told her father” (Genesis 29:12). He said to them: That was because her mother had died.

To whom could she have told? Is it not to her father? “Rebecca had a brother and his name was Laban, and Laban ran out to the man, to the spring” (Genesis 24:29). “When he saw the nose ring and the bracelets upon his sister’s hands, and when he heard the words of Rebecca his sister, saying: So spoke the man to me, he came to the man and, behold, he was standing beside the camels at the spring” (Genesis 24:30).

“Rebecca had a brother and his name was Laban” – Rabbi Yitzḥak said a favorable interpretation – he was very fair in complexion.25Lavan (Laban) means white. Rabbi Berekkya said an unfavorable interpretation – he was white, [i.e. pure], in wickedness. “Laban ran out to the man, to the spring [haayin]” – he was assessing [me’ayen] him.26He was looking over Eliezer, to see if he might get some money from him.

“He was standing beside the camels at the spring [haayin]” – he [Laban] was assessing [me’ayen] himself.27Whether or not he would be able to deceive Eliezer to benefit himself. “He said: Come, blessed of the Lord; why are you standing outside, and I have cleared the house and place for the camels?” (Genesis 24:31). “He said: Come, blessed of the Lord” – he thought that he was Abraham, as the contours of his face resembled him.

Rabbi Yosei ben Dosa said: Canaan28Canaan was cursed by Noah (Genesis 9:25). and Eliezer were one and the same, and because he faithfully served that righteous man [Abraham], he emerged from the ranks of the cursed and entered the ranks of the blessed. “He said: Come, blessed of the Lord” – Rabbi Yaakov said in the name of Rabbi Yoḥanan of Beit Guvrin, who would use this as a parting statement:29When taking leave of his host.

If Eliezer, by means of faithfully serving that righteous man, emerged from the ranks of the cursed and entered the ranks of the blessed, then the people of Israel, who perform acts of kindness for their greater and lesser members with their hands and their feet, all the more so. “Why are you standing outside” – it is not in keeping with your esteem to remain outside. “And I have cleared the house” – from the filth of idol worship.

“The man came to the house and unfastened the camels. He gave straw and feed for the camels, and water to wash his feet and the feet of the men who were with him” (Genesis 24:33). “The man came to the house [and unfastened the camels]…” – he untied their muzzles. Rabbi Huna and Rabbi Yirmeya asked Rabbi Ḥiyya bar Rabba: Were the camels of Abraham our patriarch not like the donkey of Rabbi Pinḥas ben Yair?30As the Midrash goes on to relate, Rabbi Pinḥas’ donkey would not touch forbidden food.

Surely Abraham’s animals were no less righteous than those of Rabbi Pinḥas, therefore there was no need to muzzle them to prevent them from eating private vegetation, and the unfastening mentioned in the verse was referring to their saddles. Robbers once took the donkey of Rabbi Pinḥas ben Yair. It spent three days with them and did not eat anything. They said: ‘In the end it will die, and stink up our cave for us.

Let us return it to its owner.’ They sent it out and it came to its owner’s house. When it arrived it brayed, and he recognized its voice. He said: ‘Open the gate for that unfortunate one and give it to eat, as three days have passed during which it did not taste a thing.’

They gave it barley, but it would not taste it. They said to him: ‘We gave it barley but it would not taste it.’ He said to them: ‘Did you process it?’31By removing the chaff and other refuse. They said to him: ‘Yes.’ [He asked:] ‘Did you separate the tithes of demai from it?’32Demai is produce purchased from a person who is not trustworthy regarding the separation of tithes from his produce.

One who buys such produce must separate the tithes himself, as a precaution. They said to him: ‘No. Did you not teach us, Rabbi: “One who purchases grain for an animal, or flour for hides, or oil for light, or oil to rub into leather is exempt from tithing demai?”’33Demai 1:3. He said to them: ‘What can we do for it if it is stringent with itself?’34The donkey was so righteous that it did not want to rely on the exemption from tithing animal feed.

Rabbi Yirmeya once sent a basket of figs to Rabbi Ze’eira. Rabbi Yirmeya said: ‘Is it possible that Rabbi Ze’eira would eat them without tithing them?’35He therefore did not tithe them himself before sending them. Rabbi Ze’eira said: ‘Is it possible that Rabbi Yirmeya would send them without tithing?’ Between the two of them, the figs were eaten in their untithed state.

The next day, Rabbi Yirmeya met Rabbi Ze’eira. He [Rabbi Ze’eira] said to him: ‘Did you tithe those figs?’ He said to him: ‘No.’ Rabbi Abba bar Yemina said to Rabbi Ze’eira: ‘If the people of early generations were likened to angels, we are likened to human beings. If they were likened to people, we are likened to donkeys.

And [if we are likened to donkeys] we are not likened to the donkey of Rabbi Pinḥas ben Yair, [but to an ordinary donkey]. When the donkey of Rabbi Pinḥas ben Yair was given untithed food it would not eat it, but we ate untithed figs.’ “He gave straw and feed for the camels” – the conversation of the servants of the patriarch’s household are more significant than the Torah laws of the descendants.

The passage about Eliezer is two or three columns long, it states it and repeats it. The [law of impurity of] creeping animals is one of the fundamental laws of the Torah, but the fact that its blood imparts ritual impurity, like its flesh,36The flesh of a creeping animal imparts impurity (see Leviticus 11:29–38), but the Torah does not state explicitly that its blood imparts impurity. is learned only from a derivation based on an extra letter in a verse. [What is that derivation?]

Rabbi Shimon ben Yoḥai says: Tameh, hatameh (Leviticus 11:29).37The verse, when speaking of creeping animals, could have said: “And these are impure [tamei],” but instead it says “And these are the impure ones [hatamei].” It is from the additional letter heh that the impurity of its blood is derived. Rabbi Eliezer ben Yosei says: Zeh, vezeh (Leviticus 11:29).38The verse, when speaking of creeping animals, could have said: “These [zeh] are the impure ones,“ but instead it says “And these [vezeh] are the impure ones.”

It is from the additional letter vav that the impurity of its blood is derived. “And water to wash his feet and the feet of the men who were with him” – Rabbi Aḥa said: The washing of the feet of the servants of the patriarch’s household is more significant than the Torah laws of the descendants, for [the Torah] found it necessary to write even about the washing of his feet, The creeping animal is one of the fundamental laws of the Torah, but the fact that its blood imparts impurity like its flesh is learned only from a derivation based on an extra letter in a verse. [What is that derivation?] Rabbi Shimon ben Yoḥai says: Tameh, hatameh, Rabbi Eliezer ben Yosei says: Zeh, vezeh.

“Food was placed before him to eat, and he said: I will not eat until I have spoken my words. He said: Speak” (Genesis 24:33). “He said: I am Abraham's servant” (Genesis 24:34). “Food was placed before him to eat…He said: I am Abraham's servant” – Rabbi Yitzḥak said: If you possess some uncomplimentary trait, say it first. “Now, if you will perform kindness and truth with my master, tell me, and if not, tell me, and I will turn to the right or to the left” (Genesis 24:49). “Now, if you will perform kindness and truth with my master, tell me…and I will turn right or left.” “Right” – this refers to Ishmael; “left” – this refers to Lot, just as it says: “[Abram said to Lot: …separate yourself from me.] If to the left, I will go right, and if to the right, I will go left” (Genesis 13:8–9).

“Laban and Betuel answered and said: The matter has come forth from the Lord; we can speak to you neither bad nor good” (Genesis 24:50). “Behold, Rebecca is before you, take her and go, and she will be a wife for your master’s son, as the Lord has spoken” (Genesis 24:51). “Laban and Betuel answered and said: The matter has come forth from the Lord” – from where did it come forth? Rabbi Yehoshua bar Neḥemya in the name of Rabbi Ḥanina bar Yitzḥak: It came forth from Mount Moriah.39It was immediately after Abraham’s binding of Isaac on Mount Moriah that Abraham was informed about Rebecca’s birth (Genesis 22:20–23).

Her marriage to Isaac was foreordained from that point. The Rabbis say: From where did it come forth? “She will be a wife for your master’s son, as the Lord has spoken.”40The marriage of Isaac and Rebecca was not foreordained upon her birth. The match between them was ordained in Heaven only now.

“The servant took out vessels of silver, vessels of gold, and garments, and he gave them to Rebecca, and he gave her brother and her mother precious objects” (Genesis 24:53). “The servant took out vessels of silver […and precious objects]” – Rabbi Huna said: Fruit delicacies. The Rabbis said: Toasted grain and nuts. Is toasted grain then the most beloved of all these things?41Since it is listed last, after gold and silver vessels, the implication is that it is the most precious of all the items on the list.

The explanation is that it comes to teach you that if a person sets out on a trip without provisions with him, he will suffer.42On the road, precious objects are no substitute for food. Similarly, “Each woman will borrow [silver vessels and gold vessels and] garments from her neighbor” (Exodus 3:22) – are garments most beloved of all these things? The explanation is that it comes to teach you that if a person sets out on a trip without taking his garments with him, he will suffer.

Similarly: “All those surrounding them supported them [with vessels of silver, with gold, with goods, with livestock, and with precious objects]” (Ezra 1:6).

“Her brother and her mother said: Let the girl remain with us for some days, or ten months; afterward she shall go” (Genesis 24:55). “Her brother and her mother said: Let the girl remain with us” – where was [her father] Betuel? He wanted to impede [the betrothal of Rebecca] and was stricken down overnight. That is what is written: “The righteousness of the honest will straighten his way” (Proverbs 11:5).

“The righteousness of the honest” – this is Isaac; “will straighten his way” – the way of Eliezer. “In his evil, the wicked one is rejected” (Proverbs 11:5) – this is Betuel, who was stricken down overnight. “Let the girl remain with us some days” – this refers to the seven days of mourning for him [Betuel]. “Or ten months [asor]” – this refers to the twelve months that a virgin is given to secure her needs for herself.43After betrothal, a fiancée is entitled to take twelve months before the wedding to prepare herself (Mishna Ketubot 5:2).

Laban and his mother were willing to speed up the process, so they requested only ten months. “They said: We will call the girl, and ask her response” (Genesis 24:57). “They said: We will call the girl [and ask her response]” – from here we learn that one may marry off an orphan girl only with her consent. “They called Rebecca and said to her: Will you go with this man?

She said: I will go” (Genesis 24:58). “They called Rebecca and said to her: [Will you go with this man?]” – Rabbi Yitzḥak said: They were hinting to her: ‘Will you [really] go? Will you [really] go?’44They did not want her to go. It was as though they were asking: Are you even considering going with him? “She said: I will go” – I am going against your will, even if you disapprove.

“They sent Rebecca their sister, and her nursemaid, and Abraham’s servant, and his men” (Genesis 24:59). “They blessed Rebecca, and said to her: Our sister, may you become thousands and myriads, and let your descendants inherit the gate of their enemies” (Genesis 24:60). “They sent Rebecca…they blessed Rebecca” – they were downcast and despondent [that she was going], and they blessing her only with their mouths.45Not with their hearts.

“Our sister, may you become thousands and myriads” – Rabbi Berekhya and Rabbi Levi in the name of Rabbi Ḥama bar Ḥanina: Why was Rebecca granted [conception] only after Isaac prayed for her?46See Genesis 25:21. It was so that the idolaters [Laban and his mother] should not say: ‘Our prayer bore fruit.’ Instead, “Isaac entreated the Lord on behalf of his wife” (Genesis 25:21). Rabbi Berekhya said in the name of Rabbi Levi: “The blessing of the lost would come to me” (Job 29:13).

“The blessing of the lost [oved]” – this refers to Laban the Aramean, as it is stated: “An Aramaean sought to destroy [oved] my father” (Deuteronomy 26:5). “Would come upon me” – this refers to Rebecca. “Our sister, may you become thousands [alfei] and myriads [revava]” – chieftains [alufim] emerged from her through Esau, and myriads through Jacob. Chieftains from Esau – “the chieftain of Teiman, the chieftain of Kenaz” (Genesis 36:15); myriads [revava] from Jacob, as it is written: “I rendered you numerous [revava] like the plants of the field” (Ezekiel 16:7).

Some say that both of these emerged through Israel, as it is written: “When it rested, he said: Repose Lord, among the myriad [rivevot] thousands of [alfei] Israel” (Numbers 10:36).

“Rebecca and her maids rose, and rode upon the camels, and followed the man. The servant took Rebecca and went” (Genesis 24:61). “Rebecca and her maids rose, [and rode upon the camels]…” [Why did they ride on camels?]47Camels are difficult to ride. Rabbi Levi said: It is the nature of camels that they grow in the East.48So Rebecca and her maids were used to riding them.

The Rabbis say: [Camels were used for a symbolic reason.] Just as a camel has one sign of purity49It chews its cud. and one sign of impurity,50It does not have split hooves. so Rebecca produced one righteous person and one wicked person. “And followed the man” – as it is unbefitting for a man to walk behind a woman. “Isaac came from going to Be’er Laḥai Ro’i and he was living in the land of the south” (Genesis 24:62).

“Isaac came from going [ba mibo]” – he was coming [ba] back from bringing something.51Mibo is interpreted to mean: From bringing. And where had he gone? To Be’er Laḥai Ro’i. He had gone to bring Hagar back [to Abraham], she being the one who had sat by the well [be’er], and who had said to the One who lives [laḥai] forever: ‘See [re’eh] my misery.’52See Genesis 21:14–21:19. “Isaac went out to have some words in the field toward evening, and he lifted his eyes, and behold, he saw camels coming” (Genesis 24:63).

“Isaac went out to have some words [lasuaḥ] in the field toward evening” – siḥa is nothing other than prayer, as it is stated: “The prayer of a poor man, when he feels overwhelmed and pours out his prayer [siḥo] before the Lord” (Psalms 102:1). Likewise it says: “Evening and morning and noon, I pray [asiḥa]…” (Psalms 55:18).

“Rebecca lifted her eyes, she saw Isaac, and she fell from upon the camel” (Genesis 24:64). “Rebecca lifted her eyes, she saw Isaac” – Rav Huna said: She saw that his hand was outstretched in prayer. She said: ‘He is certainly a great man,’ and that is why she inquired about him.53See the next verse. “She fell [vatipol] from upon the camel” – she tilted herself downward,54It does not mean that she actually fell to the ground. just as it says: “When he stumbles [yipol], he will not fall” (Psalms 37:24).55The verse shows that yipol does not necessarily mean to fall.

“She said to the servant: Who is that man who is walking in the field toward us? The servant said: He is my master. She took the veil, and covered herself” (Genesis 24:65). “She said to the servant: [Who is that [halazeh] man]” – Rabbi Ḥiyya said: She saw that he was attractive and was overwhelmed before him, just as it says: “Behold, here comes that [halazeh] dreamer” (Genesis 37:19).56Halazeh is used in reference to Joseph, who was very attractive (see Genesis 39:6).

The same was true of Isaac. The Rabbis said: [Halazeh means:] He and his accompanying angel; halazeh [as an abbreviation for] that different one [alon zeh].57Rebecca saw that the individual accompanying Isaac was no ordinary man. “The servant said: He is my master. [She took the veil, and covered herself]” – there are two people who covered themselves with a veil, and they both bore twins: Rebecca and Tamar.

Rebecca – “she took the veil”; Tamar – “she covered herself with a veil, and she wrapped herself” (Genesis 38:14). “The servant related to Isaac all the matters that he had done” (Genesis 24:66). “The servant related to Isaac [all the matters]” – Rabbi Eliezer said: The general statements of the Torah58Such as here, where the Torah makes the general statement that Eliezer related “all the matters,” but does not specify what they were. are more common than its detailed statements, as, if it had desired to write it [the details of what had transpired], it would have written two or three [more] columns.

The Rabbis say: He revealed to him the matters that involved praise [for God], [such as] that the path was miraculously shortened for him.

"And Isaac brought her into the tent of Sarah his mother" (Genesis 24:67). All the days that Sarah was alive, a cloud was bound over the entrance of her tent; when she died, that cloud ceased; and when Rebecca came, that cloud returned. All the days that Sarah was alive, the doors were open wide; and when Sarah died, that openness ceased; and when Rebecca came, that openness returned. And all the days that Sarah was alive, a blessing was sent into the dough; and when Sarah died, that blessing ceased; when Rebecca came, it returned. All the days that Sarah was alive, a lamp burned from Sabbath eve to Sabbath eve; and when she died, that lamp ceased; and when Rebecca came, it returned. And when he saw that she did as his mother had done - separating her hallah-portion in purity and shaping her dough in purity - immediately "And Isaac brought her into the tent." Rabbi Yudan said: The Torah has taught you that if a person has grown sons, he should marry them off first, and afterward he himself takes a wife. From whom do you learn this? From Abraham. First, "And Isaac brought her into the tent of Sarah his mother," and afterward (Genesis 25:1): "And Abraham again took a wife."

“Isaac brought her into the tent of his mother Sarah; he took Rebecca, she became his wife, and he loved her, and Isaac was comforted after his mother” (Genesis 24:67). “Isaac brought her into the tent of his mother Sarah”59The word “of” is actually missing in the Hebrew, so that the verse literally means: “Isaac brought her into the tent. Sarah his mother.” – all the days that Sarah was alive, there was a cloud suspended over the entrance to her tent.

When she died, that cloud ceased. When Rebecca came, the cloud returned. All the days that Sarah was alive, the doors were kept wide open [for guests]. When Sarah died, that opening ceased.

When Rebecca came, the opening returned. All the days that Sarah was alive, there was [divine] blessing bestowed upon her dough. When Sarah died, that blessing ceased. When Rebecca came, it returned.

All the days that Sarah was alive, there was a lamp kindled from Shabbat night until Shabbat night. When Sarah died, that lamp ceased. When Rebecca came, it returned. When he saw that she was acting just like his mother, separating ḥalla in purity, and shaping loaves from her dough in purity, immediately, he “brought her into the tent.”60The verse means to say that he brought her into the tent because she was just like Sarah in her righteousness.

Rabbi Yudan said: The Torah teaches you that if an [unmarried] person has adult children, he should see to marrying them off first and then take a wife for himself. From whom do you learn it? From Abraham. First, “Isaac brought her into the tent of his mother Sarah” and then, “Abraham took another wife, and her name was Ketura” (Genesis 25:1).

“Abraham took another wife, and her name was Ketura” (Genesis 25:1). “Abraham took another wife, and her name was Ketura.” It is written: “Happy is the man who has not walked…” (Psalms 1:1). “Who has not walked in the counsel of the wicked” (Psalms 1:1) – this [“the wicked”] refers to the generation of the Dispersion.

“Has not stood in the path of sinners” (Psalms 1:1) – these are the people of Sodom, as it is stated: “The people of Sodom were extremely wicked and sinful to the Lord” (Genesis 13:13). “And has not sat [yashav] in the company of the insolent one” (Psalms 1:1) – this refers to Avimelekh,1He is considered insolent because after expelling Abraham he said to him: “In accordance with the kindness that I have shown you” (Genesis 21:23). as it is stated: “Behold my land is before you, [dwell [shev] wherever it suits you]…” (Genesis 20:15).2Abraham did not accept Avimelekh’s offer to dwell near him.

“But whose desire is the Torah of the Lord” (Psalms 1:2) – “For I love him, so that he will command [his children and his household after him that they keep the way of the Lord]…” (Genesis 18:19). “And he meditates on His Torah” (Psalms 1:2) – Rabbi Shimon said: He [Abraham] had no father to teach him, and he did not have a teacher. From where, then, did he learn Torah? The answer is that the Holy One blessed be He set his two kidneys [kilyotav]3The kidneys were considered the seat of thought in the body. as two teachers of a sort, and they would flow forth and teach him Torah and wisdom.

That is what is written: “I bless the Lord who counsels me, even on nights when my thoughts [khilyotai] are anguished” (Psalms 16:7). “He will be like a tree planted” (Psalms 1:3) – the Holy One blessed be He planted him in the Land of Israel. “Which brings forth its fruit in season” (Psalms 1:3) – this refers to Ishmael. “And whose leaf does not wither” (Psalms 1:3) – this refers to Isaac.

“And whatever he does will prosper” (Psalms 1:3) – this refers to the sons of Ketura, as it is stated: “Abraham took another wife, and her name was Ketura.”

“Planted in the House of the Lord, they blossom in the courts of our God. They will continue to yield fruit even in old age” (Psalms 92:14–15) – this refers to Abraham our patriarch. “They will remain full and fresh” (Psalms 92:15) – “Abraham took another [wife].” “For the tree has hope” (Job 14:7) – Abraham our patriarch has hope.

“If it is hewed [yikaret], it will yet regenerate” (Job 14:7) – if He will say to him: ‘Perform [kerot] the covenant [of circumcision],’ “it will yet regenerate” – [he constantly increased his performance of] mitzvot and good deeds. “And its roots will not cease” (Job 14:7) – this refers to his [Abraham’s] vitality.4After his circumcision he went on to produce a child, Isaac. “If its root grows old in the earth” (Job 14:8) – “Abraham was old” (Genesis 24:1).

“And its trunk dies in the dirt” (Job 14:8) – “Sarah died”5And was buried in the earth. (Genesis 23:2). “It will blossom from the scent of water” (Job 14:9) – due the scent of mitzvot and good deeds, he will blossom.6Because of his virtuous behavior, he was enabled to father more children in his old age. “And produce branches” (Job 14:9) – “[branches] of a sapling” is not written here, but rather, “[branches] like a sapling” – the addition is greater than the tree itself: “Abraham took another [wife]…”7And through this new wife he produced even more offspring than he had previously.

“In the morning sow your seed, and in the evening do not rest your hand” (Ecclesiastes 11:6) – Rabbi Eliezer and Rabbi Yehoshua, Rabbi Eliezer said: If you sowed in the early season, sow in the late season [as well], as you do not know “which will succeed” (Ecclesiastes 11:6), whether that of the early season or that of the late season, “or whether they both alike will be good” (Ecclesiastes 11:6).

Rabbi Yehoshua said: If a poor person comes to you in the morning, give him charity, [and if another comes] in the evening, give him [as well], as you do not know for which of them the Holy One blessed be He will record about you,8You do not know which act will be recorded as a good deed by God. for this one or for that one, “or whether they both alike will be good.” Rabbi Yishmael and Rabbi Akiva, Rabbi Yishmael says: If you studied Torah in your youth, study Torah in your old age [as well], as you do not know which of them will endure, this one or that one, “or whether they both alike will be good.”

Rabbi Akiva says: If you had students in your youth, procure students for yourself in your old age [as well], as you do not know which of them will endure, this one or that one, “or whether they both alike will be good.” Rabbi Akiva had twelve thousand students from Akko to Antipatris9That is, from one end of the the land of Israel to the other. and they all died in one time period. Why? Because they were miserly10With their knowledge, not wishing to share it with the other students. toward one another.

Ultimately, he produced seven [disciples]: Rabbi Meir, Rabbi Yehuda, Rabbi Yosei, Rabbi Shimon, Rabbi Elazar ben Shamua, Rabbi Yoḥanan HaSandlar, and Rabbi Eliezer ben Yaakov. Some say: Rabbi Yehuda, Rabbi Neḥemya, Rabbi Meir, Rabbi Yosei, Rabbi Shimon ben Yoḥai, Rabbi Ḥanina ben Ḥakhinai, and Rabbi Yoḥanan HaSandlar. He said to them: ‘My sons, the previous students died only because they were miserly toward one another.

See to it that you do not act in accordance with their actions.’ They arose and filled the entire Land of Israel with Torah knowledge. Rabbi Dostai in the name of Rabbi Shmuel bar Naḥman: If you had children in your youth, take a wife in your old age and produce [more] children.11This is another interpretation of the Ecclesiastes verse: “In the morning sow your seed, and in the evening do not rest your hand.”

From whom do you learn this? From Abraham, who had children in his youth, and took a wife in his old age and produced [more] children. That is what is written: “Abraham took another [wife]…”

“And her name was Ketura” – Rav said: This is Hagar. Rabbi Neḥemya said to him: ‘But is it not written “[Abraham took] another [vayosef]”?’ He said to him: ‘[That means only that] he married her on the basis of a divine command, just as it says: “The Lord continued [vayosef] speaking to me again, saying”’ (Isaiah 8:5). He said to him: ‘But is it not written “and her name was Ketura”?’

He said to him: ‘That is because she was perfumed [mekuteret] with mitzvot and good deeds.’ [He said to him:] But is it not written: “And to the sons of the concubines12Plural. If Hagar and Ketura were one and the same, Abraham would have had only one concubine. of Abraham [Abraham gave gifts and sent them away from Isaac his son, while he was still alive…]”?’ (Genesis 25:6). He said to him: ‘Pilagsham13The omission of the yud intimates that the word could be interpreted as a single concubine. is written.

“While he was still alive [ḥai]” – [this alludes to Hagar] the one who had sat by the well and said to the One who lives [ḥai] forever: See my misery.’ Rabbi Berekhya said: Even though it says: “She [Hagar] went off and wandered in the wilderness…” (Genesis 21:14), lest you say that perhaps some person was suspected [of becoming immorally involved] with her, the verse states: “And her name was Ketura” – from the word ‘bound up’ [ketar]; she was like one who seals a treasure and takes it out bound and sealed.14Her name indicates that she was chaste after leaving Abraham.

Bar Kappara said: Additions [tosafto] that are granted by the Holy One blessed be He are even greater than the original item. Cain was the original son [of Eve], and Abel, because he was considered an addition, as it is written: “She continued [vatosef] giving birth…[to Abel]” (Genesis 4:2) – he was born with his two twin sisters.15Whereas Cain was born with just one twin sister (see Bereshit Rabba 22:2).

Joseph was the original son [of Rachel], and Benjamin, because addition is written in his regard,16See Genesis 30:24. he produced ten children, as it is written: “And the sons of Benjamin: Bela, and Bekher…” (Genesis 46:21). Er was the original son [of Judah], and Shela, because an expression of addition is used for him,17See Genesis 38:5. he produced ten courts. That is what is written in Chronicles: “The sons of Shela son of Judah: Er, father18The term father in this passage refers to the head of a court. of Lekha; and Lada father of Maresha; and the families of the house of the craft of fine linen, of the house of Ashbe’a...” (I Chronicles 4:21–23).

Job’s age was originally19Before he began to suffer from his afflictions. only seventy years, and one hundred and forty years were added to his life, as it is written: “After this, Job lived for one hundred and forty years” (Job 42:16). Hezekiah’s original reign20Before being reprimanded by Isaiah and praying for forgiveness (Isaiah 38:1–3). was only fourteen years, but fifteen years were added to it, as it is stated: “Behold, I am adding fifteen years to your days” (Isaiah 38:5).

Ishmael was the original son, and the sons of Ketura, because an expression of addition is used regarding them21Genesis 25:1. [the verse tells us] “She bore him Zimran…” (Genesis 25:2).22The verse goes on to list six children.

“She bore him Zimran, and Yokshan, and Medan, and Midyan, and Yishbak, and Shuaḥ” (Genesis 25:2). “Yokshan begot Sheva and Dedan; and the sons of Dedan were Ashurim, Letushim, and Le’umim” (Genesis 25:3). Rami bar Yeḥezkel said: Zimran – [he was called this] because they [his descendants] would “prune [mezamrin]” the world [of its inhabitants];23They were fierce warriors and killed many people. Yokshan – because they acted with ferocity [mitkashin] in the world.

The Rabbis said: Zimran – because they would sing praises [mezamrin] in idol worship; Yokshan – because they would bang [makshin] on the drum for idol worship. “Yokshan begot Sheva and Dedan…[Ashurim, Letushim, and Le’umim]” – Rabbi Shmuel bar Naḥman said: Although the Aramaic translators say [for these last three names]: Merchants, iron workers, and heads of nations, they were [in fact] all heads of nations.

“Abraham gave all that was his to Isaac” (Genesis 25:5). “Abraham gave all that was his to Isaac” – Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis, Rabbi Yehuda said: [He gave him] the rights of a firstborn son.24Even though Yishmael was older than him. Rabbi Neḥemya said: The power to bless.25See Bereshit Rabba 39:11. The Rabbis said: The right to burial [in the Makhpela Cave], and a will.26In which he bequeathed all his property to Isaac.

Rabbi Ḥama said: It was not blessings that he [Abraham] bequeathed to him, but gifts. This is analogous to a king who had an orchard, which he gave over to a sharecropper. In it, there were two trees intertwined into a single twining; one produced life-giving [fruits] and the other produced poisonous [fruits]. That sharecropper said: ‘If I water the one that is life-giving, the one that is poisonous will be watered along with it, but if I refrain from watering the poisonous one, how will the one that is life-giving survive?’

He then said: ‘I am a mere [temporary] sharecropper. I have performed my duties as sharecropper, and whatever the owner of the orchard wishes to do, he will do.’ So, Abraham said: ‘If I bless Isaac, my son Ishmael and Ketura’s sons will want to be included. If I do not bless Ishmael’s sons and Ketura’s sons, how can I bless Isaac?’

He then said: ‘I am flesh and blood, here today, in the grave tomorrow. I have already done my part; from here on, what the Holy One blessed be He wishes to do in His world, let Him do.’ When Abraham died, the Holy One blessed be He revealed himself to Isaac and blessed him. That is what is written: “It was after the death of Abraham, God blessed Isaac his son…” (Genesis 25:11).

“But to the sons of the concubines that Abraham had, Abraham gave gifts; and he sent them away from Isaac his son, during his lifetime, eastward, to the east country” (Genesis 25:6). “But to the sons of the concubines…” – In the days of Alexander of Macedonia, the children of Ishmael came to lodge a claim against Israel regarding the birthright. Two evil families, the Canaanites and the Egyptians, came with them.

They [the rabbis] said: ‘Who will go and contend with them?’ Gevia ben Kosem said: ‘I will go and contend with them.’ They told him: ‘Be careful that you do not cede the Land to them.’ He said: ‘I am going to contend with them; if I am victorious, it is well and good, and if not, you can always say: Who is this lowly person, that he should represent us?’

He went and contended with them. Alexander of Macedonia said to them: ‘Who is lodging a claim against whom?’ The Ishmaelites said: ‘We are lodging a claim against them [Israel], and it is on the basis of their own Torah that we come against them. It is written: “Rather, he shall acknowledge the firstborn, son of the hated wife [to give him a double portion]” (Deuteronomy 21:17).

By right, Ishmael is entitled to receive a double portion.’ Gevia ben Kosem said to him: ‘My lord the king, may a person not do as he pleases for his owns sons?’ He said to him: ‘Yes.’ He said to him: ‘Is it not written: “Abraham gave all that was his to Isaac”?’ (Genesis 25:5).

They said to him: ‘Where is the document of gifts that he divided among his sons?’ He said to them: “And to the sons of the concubines of Abraham, Abraham gave gifts.” They departed from there shamefacedly. The Canaanites said: ‘It is on the basis of their own Torah that we come against them.

It is written everywhere: “To the land of Canaan,” “the land of Canaan” – let them give us back our land.’ Gevia ben Kosem said to them: ‘My lord the king, may a person not do as he pleases with his slave?’ He said to him: ‘Yes.’ He said to him: ‘What is written?

“Cursed is Canaan, a slave of slaves…. [And he said: Blessed be the Lord, God of Shem, and Canaan shall be slaves unto them]” (Genesis 9:25–26). The Land is ours and they are slaves to my lord the king.’27Alexander, being a Greek, was descended from Yefet (Genesis 10:2), and Canaan was cursed to be a slave to Yefet as well (see Genesis 9:27). They departed from there shamefacedly. The Egyptians said: ‘It is on the basis of their own Torah that we come against them.

Six hundred thousand [Israelite] men departed from our midst laden with silver vessels and gold vessels, as it is written: “They stripped Egypt” (Exodus 12:36). Let them give us back our silver and our gold.’ Gevia ben Kosem said to him: ‘My lord the king, six hundred thousand people spent two hundred and ten years in their midst, among them silversmiths and among them goldsmiths, who normally receive one dinar a day as wages.

The philosophers sat and calculated and did not even reach one hundred years [of labor] before the land of Egypt would be found to be bankrupt.’ They departed from there shamefacedly. He [Alexander] once sought to ascend to Jerusalem. The Samaritans28Who were always antagonistic towards the Jews, and especially towards their Temple in Jerusalem (see Ezra chapter 4). went and said to him: ‘Be aware that they will not allow you to enter their Holy of Holies.’

When Gevia ben Kosem sensed this, he went and made two felt shoes for him and placed on them two gems, each valued at twenty thousand silver dinars. When he [Alexander] reached the Temple Mount, he [Gevia] said to him: ‘My lord the king, remove your shoes and put on these felt shoes, the floor being slippery, so your feet should not slip.’29It is forbidden to enter the Temple Mount wearing shoes (Mishna Berakhot 9:6).

When he reached the Holy of Holies, they said to him: ‘Until here we have permission to enter; from here on, we do not have permission to enter.’ He said to him [Gevia]: ‘When I leave here, I will flatten your forehead’ [variant reading: Your hump]. He said to him: ‘If you can do that, you would be an expert doctor, and could charge a great fee.’30Gevia had a misshapen forehead or back. “And sent them away from Isaac his son [eastward, to the east country]” – he said to them: As far east as you can go, go east,31This explains the apparent repetitiveness of: “eastward, to the east country.” so you will not be burned by Isaac’s coals.32If you ever have a territorial dispute with Isaac, you will be burnt, so you had better keep your distance.

But Esau, because he came to confront Jacob, he received his punishment from him. That is what is written: “Is it for you to be jovial, like those in antiquity whose legs led them afar to live? Who devised this against Tyre [Tzor] the glorious…”33The prophet is warning the people of Tzor not to be jovial in their confrontation with Israel. That would be the proper mood for those other descendants of Abraham, who went to settle far away from Israel to avoid such confrontation. (Isaiah 23:7–8).

Rabbi Elazar said: Every instance of Tzor that is written in the Bible with a vav, the verse is speaking of the city of Tyre; when it is without a vav, the verse is speaking of Rome.34The Romans are considered to be descendants of Edom, or Esau. “The glorious [ma’atira]” – Rabbi Abba said: It was surrounded [with riches] like a crown [atara]. Rabbi Yanai said in the name of Rabbi Shimon son of Rabbi Yanai: It was surrounded by thorns.35According to this interpretation, the verse is not speaking of the glory of Tzor, but of its ultimate downfall and desolation.

“These are the days of the years of Abraham’s life that he lived, one hundred and seventy-five years” (Genesis 25:7). “Abraham expired and died at a good old age, aged and content, and he was gathered to his people” (Genesis 25:8). “These are the days of the years of Abraham’s life.” It is written: “The Lord knows the days of the faultless; their legacy will last forever” (Psalms 37:18).

“The Lord knows the days of the faultless” – this is Abraham, as it is stated: “Be faultless” (Genesis 17:1). “Their legacy will last forever” – “these are the days of the years of Abraham’s life,” as the Holy One blessed be He was fond of the years of the righteous and recorded them in the Torah, so the legacy of their days would be remembered forever – “at a good old age, aged and content.” “[Abraham] expired” – Rabbi Yehuda bar Ilai said: The pious men of old would suffer from intestinal illness for ten or twenty days [before dying], which teaches you that sickness cleanses [the soul].

Rabbi Yehuda said: Anyone in whose regard “expiring” is stated, died of intestinal illness. It is written: “Might and grandeur are her clothing, [and she rejoices at the final day]” (Proverbs 31:25) – the entire reward granted to the righteous is prepared for them in the future, and the Holy One blessed be He shows them the granting of the reward that he is destined to give them in the future while they are still in this world, and their souls are satisfied [with what they have seen], and they go to sleep, [i.e., expire peacefully].

Rabbi Elazar said: This is analogous to a feast that the king prepared. He invited the guests [beforehand] and showed them what they would be eating and drinking. Their souls were satisfied, and they went to sleep [with this feeling of satisfaction]. So, too, the Holy One blessed be He shows the righteous the granting of their reward that he is destined to give them in the future while they are still in this world, and they go to sleep, as it is stated: “For now, I would lie down and be silent. [I would sleep; then there would be rest for me]” (Job 3:13) – this shows that at the moment of the departure of the righteous [from this world], the Holy One blessed be He shows them the reward granted to them.

When Rabbi Abahu was dying, he was shown thirteen rivers of [precious] balsam oil. He asked: ‘Whose are these?’ They said to him: ‘Yours.’ He said: ‘These are for Abahu?

“And I had said: For nothing I labored, I expended my strength for emptiness and futility; but indeed, my portion is from the Lord”’ (Isaiah 49:4). Zavdi ben Levi, Rabbi Yehoshua ben Levi, and Rabbi Yosei ben Parta, the three of them recited these verses as they were dying. One of them said: “For this, everyone who is devoted to You should pray at the time of finding” (Psalms 32:6); “For our heart rejoices in Him…” (Psalms 33:21).

Another said: “You prepare a table before me in the presence of my enemies” (Psalms 23:5); “But let all who take refuge in You rejoice” (Psalms 5:12). Another said: “For one day in Your courtyard is better than one thousand” (Psalms 84:11). The Rabbis say: “How great is the goodness You have in store for those who fear You” (Psalms 31:20). All this shows that at the moment of the departure of the righteous from the world, the Holy One blessed be He shows them the reward granted to them.

Ben Azai says: “Precious in the eyes of the Lord is the death of His devoted ones” (Psalms 116:15). When does the Holy One blessed be He show them the reward that is prepared for them?1When does He show them how precious they are in His eyes? It is adjacent to their death. That is what is written: “the death of His devoted ones.”

That is why: “And she rejoices at the final day” (Proverbs 31:25). What is the difference between the death of youths and the death of the elderly? Rabbi Yehuda said: A lamp, when it becomes extinguished on its own, [when the oil has run out,] it is good for it and good for the wick. But when it does not become extinguished on its own, [and there is still oil in it,] it is bad for it and bad for the wick.

Rabbi Abahu said: A fig, when it is picked at its proper time, it is good for it and good for the fig tree.2This is why the Torah makes a point of writing that Abraham died “at a good old age, aged and content.” But when it is picked not at its proper time, it is bad for it and bad for the fig tree.3If a person dies in ripe old age, this is the natural course of things, but if he dies young, before his time, it is unnatural and detrimental to his soul, which was not able to reach its full potential.

Rabbi Ḥiyya the Great and his students – and some say it was Rabbi Akiva and his students, and others say it was Rabbi Yosei ben Ḥalafta and his students – had the routine that they would come early in the day and sit and study beneath a certain fig tree. The owner of the fig tree would come early each day and pick its fruit. They said: ‘Is he, perhaps, suspicious of us?’4Is that why he keeps coming by when we are here?

What did they do? They changed their place. He went to them and said to them: ‘My masters, the one mitzva that you sat and afforded me, that you were sitting and studying beneath my fig tree, you have deprived me of it.’ They said to him: ‘We had said that perhaps you were suspicious of us.’

He reassured them and they returned to their place. What did he do? He woke up early in the morning, but he did not go to pick the fruit.5He refrained from picking the fruit while they were there, as he did not want to make them feel that he suspected them. The sun shone upon it [the tree] and they [the figs] became infested with worms.

They said: ‘The owner of a fig tree knows when it is the proper time to harvest the fig tree, and he picks its fruits [at that specific time]. So, too, the Holy One blessed be He knows when it is the proper time for the righteous to depart from the world and he removes them [at that specific time].’ That is what is written: “My beloved descended to his garden, to the beds of fragrant plants, [to eat in the gardens, to pluck lilies]” (Song of Songs 6:2).6The Beloved One in Song of Songs refers to God.

Plucking the lilies is a metaphor for removing the righteous from this world. “At a good old age [beseiva]” – Reish Lakish said: There are three people in whose regard seiva is stated: Abraham, and it was beneficial for him; David,7I Chronicles 29:28. and it was beneficial for him; Gideon,8Judges 8:32. and it was not beneficial for him. Why? “Gideon crafted it into an ephod” (Judges 8:27) – for idol worship.

“Isaac and Ishmael his sons buried him in the cave of Makhpela, in the field of Efron, son of Tzohar the Hitite, that is before Mamre” (Genesis 25:9). “Isaac and Ishmael his sons buried him in the cave of Makhpela” – here the maidservant’s son [Ishmael] accorded honor to the mistress’s son [Isaac, by allowing him to go first]. “The field that Abraham purchased from the children of Ḥet; there Abraham was buried, and Sarah his wife” (Genesis 25:10).

“The field that Abraham purchased” – Rabbi Tanḥuma said: Were there not thirty-eight years between Sarah’s burial and Abraham’s burial? And yet you say here: “There Abraham was buried, and Sarah his wife”?9Why is Sarah’s burial mentioned at this point, being that it had happened so many years in the past? The explanation is that it is to teach you that everyone who performed kindness to Sarah [in attending her funeral] was privileged to perform kindness for Abraham [in attending his funeral as well].

Rabbi Shmuel bar Naḥman said: Shem and Ever were walking before his bier, and they saw an empty spot alongside her [Sarah] for our patriarch Abraham, and they buried him in that adjacent plot, in the place that was prepared and designated for him.10And that is why Sarah’s burial is mentioned at this point.

“It was after the death of Abraham, God blessed Isaac his son, and Isaac lived beside Be’er Laḥai Ro’i (Genesis 25:11). “It was after the death of Abraham, God blessed Isaac his son” – Rabbi Simon said: Everywhere that it is stated “it was after [the death],” the world regressed. “It was after the death of Abraham” – immediately, “All the cisterns…the Philistines sealed them after Abraham’s death” (Genesis 26:15, 18).

“It was after the death of Moses, servant of the Lord” (Joshua 1:1) – immediately, the well, the clouds of glory, and the manna ceased. “It was after Joshua’s death” (Judges 1:1) – immediately, the pegs of the Land waged war against them.11The reference is to the Canaanite nations. They are called “pegs,” as in Numbers 33:55: "Those whom you leave over will be like pegs in your eyes and thorns in your side.”

“It was after Saul’s death” (II Samuel 1:1) – “the Philistines were waging war against Israel” (I Samuel 31:1). The students raised an objection to Rabbi Simon: ‘But is it not written: “After the death of Yehoyada, the princes of Judah came and prostrated themselves to the king”?’ (II Chronicles 24:17).12There does not appear to be any regression there. Rabbi Tanḥuma said: ‘Rabbi Simon came to say [his rule] only concerning [the phrase] “it was after [the death].”’13Whereas in this verse, the words “it was” are missing from the formula.

Rabbi Yudan said: [The words “it was after the death” of certain people connote that] the world would have regressed had the Holy One blessed be He not established others in their stead, as it is written: “It was after Abraham’s death,” and it is written: “Isaac dug anew” (Genesis 26:18). “It was after the death of Moses, servant of the Lord, the Lord said to Joshua son of Nun, saying” (Joshua 1:1).

And it is written: “It was after Joshua’s death…the Lord said: Judah will ascend” (Judges 1:1–2). It is written: “It was after Saul’s death and David had returned from smiting the Amalekites, and David had stayed in Tziklag [two] days” (II Samuel 1:1),14David immediately took Saul’s place as military leader. and it is written prior to this matter, [even] prior to Samuel’s death: “David was the son of a nobleman…” (I Samuel 17:12).15This is the opening verse of the passage describing the beginning of David’s career as a warrior, when he slew Goliath.