Midrash Tanchuma Reader

(Exodus 4:21:) "And the LORD said to Moses: When you go to return to Egypt." The Holy One, blessed be He, showed him the miracles that He was destined to perform for him. And He had said to him (Exodus 3:16): "Go and gather the elders of Israel," and so forth, and afterward you are to go to Pharaoh. Moses said: If they say to me (Exodus 3:13), "What is His name?", what shall I say to them? He said to him: Say to them (Exodus 3:14), "I am that I am."

(Exodus 9:20:) "He who feared the word of the LORD." From here Rabbi Shimon ben Yochai used to say: The best of snakes — crush its brain; and the most worthy of the Egyptians — kill. It is written (Exodus 14:7): "And he took six hundred chosen chariots." From where were they, seeing that it is written (Exodus 9:6): "And all the livestock of Egypt died"? Rather: "He who feared the word of the LORD among Pharaoh's servants made his servants and his livestock flee into the houses" (Exodus 9:20). "And he who did not set his heart [to the word of the LORD]" (Exodus 9:21) — the Holy One said: "Stretch out your hand toward the heavens" (Exodus 9:22).

(Numbers 23:10:) LET MY SOUL DIE THE DEATH OF THE UPRIGHT. A parable of a butcher who came to slaughter a cow that belonged to a king. The king began to watch. When he (the butcher) sensed this, he began to cast away the knife, and to stroke it (the cow), and to fill the feeding-trough before it. He began to say: Let my soul go forth, for I came [to slaughter it, yet behold, I have fed it. So too Balaam said: Let my soul go forth, for I came] to curse, yet I bless. Behold, LET MY SOUL DIE THE DEATH OF THE UPRIGHT, AND LET MY END BE LIKE HIS.

Abraham was the first with old age, with sufferings, with the inn, and with the legatum (bequest). With old age—for the father and the son would enter a city, and no one knew whom to honor. The Holy One, blessed be He, said to him: By your life, with you I begin, as it is said, "And Abraham was old" (Genesis 24:1). And with sufferings—from where? Abraham said before the Holy One, blessed be He: Master of the Universe, had You not granted ease to the generation of the Flood, they would not have provoked You to anger; and had You brought sufferings upon them, they would not have rebelled against You. The Holy One, blessed be He, said to him: With you I begin, that one be afflicted through his son, as it is said, "And the child grew and was weaned" (Genesis 21:8). Rabbi Oshaya and Rabbi Avin differed: one said that he was weaned from the sufferings, and one said that he was weaned from the evil inclination to the good inclination. And with the inn—as it is written, "And he planted an eshel in Beersheba" (Genesis 21:33); this is an inn. And with the legatum—that is, a gift—from where? As it is said, "But to the sons of the concubines whom Abraham had, Abraham gave gifts" (Genesis 25:6).

Moses was first with the priesthood, with the platform (duchan), with the sacrifices, and with the Torah. [With the priesthood, in that he served in the high priesthood during the seven days of consecration (of Aaron and his sons).] With the platform, in that he set Eleazar upon the platform, as it is stated (in Numbers 3:32): "And the prince of the princes of the Levites was Eleazar..." And with the sacrifices: From where is this shown? (Leviticus 8:21): "And Moses turned the whole ram into smoke upon the altar." And with the Torah: From where is this shown? As it is stated (in Exodus 24:12): "Come up to Me to the mountain [and be there, and I will give you the stone tablets, and the Torah and the commandment, which I have written to instruct them]."

Another interpretation of (Psalms 89:7) "For who in the skies can be compared to the Lord?" If your evil inclination comes to say to you, "Who was offering sacrifices to the Holy One, blessed be He, before the world was created?" — [say to it:] Behold, Moses went up to the firmament and spent there a hundred and twenty days. Let it tell you whether they were offering sacrifices to the Holy One, blessed be He. And not only that, but he was accustomed to eating, yet once he went up to Me, [he saw that there is no eating or drinking on high]; he neither ate nor drank, [as it is said (Exodus 34:28): "And he was there with the Lord forty days and forty nights; he ate no bread and drank no water."]

He said to him: You speak slander against My children. Just as the serpent, which spoke slander, and I struck it with leprosy (tzara'at), so too you. "Put now your hand [into your bosom]" (Exodus 4:6); and he put his hand into his bosom and brought it out, and behold, his hand was leprous like snow (ibid. 4:6). The Holy One, blessed be He, said to him: You say of My children that they do not believe, yet they are believers, children of believers. "And it shall be, if they do not believe even these two signs" (ibid. 4:9). The Holy One, blessed be He, gave him a hint. He said to him: From where do you take yours? From the water, as it is said, "and you shall take from the water of the Nile" (ibid. 4:9).

Rabbi Shimon ben Lakish said: If your evil inclination comes to make you ponder and say, "Were it not that there is eating and drinking before Him, He would not have told me to offer sacrifice and pour out a libation to Him" — what is written? "The continual burnt offering which was made at Mount Sinai" (Numbers 28:6). But did they offer sacrifices at Mount Sinai? Rather, behold Moses, who went up to Mount Sinai — let him tell you whether there is eating and drinking before Me. The Holy One, blessed be He, said: I have troubled you to bring an offering in order to bring merit to you.

"And he planted a vineyard" (Genesis 9:20). From where did he have it? Rather, from the grape-pits that he had brought in with him into the ark he took and sowed, as it is said, "And he planted a vineyard," etc. And after it, what is written? "And he drank of the wine" (Genesis 9:21). Rabbi Hiyya bar Abba said: On the very day that he planted it, on that very day it blossomed; on that very day it produced fruit; on that very day he plucked it, harvested it, trod it, and drank, as it is said, "And he drank of the wine and became drunk, and he uncovered himself within his tent" (Genesis 9:21). It is written oholah ("her tent"). Rabbi Judah son of Rabbi Simon said in the name of Rabbi Hanina in the name of Rabbi Samuel bar Isaac: It decreed exile for the ten tribes, as it is said, "Samaria is Oholah" (Ezekiel 23:4).

Rabbi Hiyya bar Abba said: A mighty man who is walking on the road and is thirsty and goes to drink water — how much does he drink with his cupped hands? Ten cupped-handfuls? Six cupped-handfuls? Four cupped-handfuls? Less than two he does not drink. Yet all the water that is in the whole world is but the fill of His hollow hand, as it is stated (in Isaiah 40:12), "Who has measured the waters in the hollow of His hand?" — to make known that before Him there is neither eating nor drinking. Why, then, did He say to me to offer a sacrifice? In order to grant you merit. Thus (Leviticus 22:27), "When a bull or a sheep or a goat is born."

And God did prove Abraham (Gen. 22:1). Observe this difference between the earlier generations and the later generations: The earlier generations were tested by the Holy One, blessed be He, as it is said: And God did prove Abraham. And Scripture elsewhere states regarding the generation of the desert: That He might afflict thee to prove thee, to know what was in thy heart (Deut. 8:2). But later generations were tested by the nations of the world, for it is said: Now these are the nations which the Lord left, to prove Israel by them (Judg. 3:1).

Similarly, you find that though the Holy One, blessed be He, decreed that Daniel and his companions should eat unclean bread, as it is said: And the Lord said: “Even thus shall the children of Israel eat their bread unclean, among the nations whither I will drive them” (Ezek. 4:13), nevertheless when Nebuchadnezzar commanded them to eat his food, as is said: And the king appointed for them a daily portion of the king’s food and of the wine which he drank (Dan. 1:5), Daniel would not obey. He declared: Even though the Holy One, blessed be He, has decreed that we should eat unclean food, He did so only to test us. We will do our part, let Him do His part. Then he said to the chief of the officers: Try thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink. Then let our countenances be looked upon before thee, and the countenance of the youths that eat of the king’s food; and as thou seest, deal with thy servants (Dan. 1:12–13). The officers retorted: “Are you descended from nobility that you are able to withstand the test of ten days without food or wine?” “Yes, indeed,” they replied, “for we are the descendants of that righteous man who was tried ten times. Perhaps his merit will assist us. After all, has not the king found us to be ten times as wise as all his magicians and sorcerers?” Forthwith, the Holy One, blessed be He, made the officer feel well disposed toward Daniel: So he hearkened unto them in this matter, and tried them for ten days. And at the end of ten days their countenances appeared fairer, and they were fatter in flesh, than all the youth that did eat of the king’s food (ibid., vv. 14–15).

And Jethro said to Moses: “Go for peace” (Exod. 3:18). You find that everyone about whom it is written Go for peace departs and returns in peace, and that everyone concerning whom it is said Go in peace departs but does not return (in peace). Jethro said to Moses: Go for peace. And he departed and he returned in peace.

And Moses said unto Aaron: “Take a jar and put an omerful of manna therein” (Exod. 16:33). I would not know of what substance the jar was fashioned, whether of silver or of gold or of iron or of lead, except for the fact that Scripture says tzintzenet, a word that suggests something that keeps a thing cooler than anything else. And that could only be a clay vessel. And put an omerful of manna therein. R. Eleazar held: It was stored there for future generations. While R. Eliezer was of the opinion that it was put there for the Messianic era, for the time about which the prophet Jeremiah said to Israel: Why do you not devote yourself to the Torah? And they replied: If we do, how shall we obtain our sustenance? Then they brought forth the jar of manna and said: O generation; see the word of the Lord: Have I been a wilderness unto Israel? or a land of thick darkness? Wherefore say My people: “We roam at large; we will come no more unto Thee?” (Jer. 2:31). Your fathers occupied themselves with the Law, and see how they were fed; concern yourselves with the Law, and I shall feed you from this jar. This is one of the three things that Elijah will restore to Israel in the future: the jar of manna, the bottle of anointing oil, and the bottle of sprinkling water. Others add, Aaron’s rod with its ripe almonds and blossoms, as is said: Put back the rod of Aaron before the testimony, to be kept there, for a token against rebellious children (Num. 17:25).

This was one of three things that Israel complained against, saying they were instruments for punishment. These are: the incense, the ark, and the staff. The incense was an instrument of punishment, for it brought distress to Nadab and Abihu. That is why He informed them that incense was to be used for atonement, as is said: And he put on the incense, and made atonement for the people (Num. 17:12). They said that the ark was a tool for retribution, for He killed Uzzah and the men of Beth-shemesh there, as is said: And the anger of the Lord was kindled against Uzzah; and God smote him there for his error; and there he died by the ark of God (II Sam. 6:7). And it is written elsewhere: And He smote of the men of Beth-shemesh, because they had gazed upon the ark of the Lord, even He smote of the people seventy men, and fifty thousand men; and the people mourned (I Sam. 6:19). But He revealed to them that it was also an instrument of blessing, as is written: And the ark of the Lord remained in the house of Obed-edom the Gittite three months; and the Lord blessed Obed-edom and all his house (II Sam. 6:11).

The sapphire staff with which He brought the plagues upon the Egyptians in Egypt and killed them at the Red Sea (was an instrument for punishment). But they knew that it was an instrument that performed miracles as well. And the Lord said unto Moses: “Pass on before the people, and take with thee of the elders of Israel, and thy rod, wherewith thou smotest the river” (Exod. 17:5), He did so because of their rebelliousness.

Go, get thee down (Exod. 32:7). The Holy One, blessed be He, said to Moses: Mankind has already compelled Me to descend from this place to witness its degradation, as is said: And the Lord came down to see the city … Come, let us go down (Gen. 11:5, 7), and I will go down and see (ibid. 18:21). Hence you too must go down, for it behooves a servant to behave like his master. When Moses heard that, he said to himself: Truly, there is no forgiveness for them. The Holy One, blessed be He, was aware of what was transpiring in Moses’ heart, and so He said to him: Have I not already told thee at the thorn bush that I have surely seen (Exod. 3:7)? You saw but one vision, but I have seen two. I saw them coming to Sinai and accepting My Torah, and I also saw that I would descend at Sinai on My chariot with four animals and they would examine it and unhitch one of them in order to provoke Me, as it is said: And they four had the face of an ox, etc. (Ezek. 1:10), and it is written elsewhere: Thus they exchanged their glory for an ass that eateth grass (Ps. 106:20).

Go, get thee down; for thy people … have dealt corruptly. The verse does not say “the people” but rather thy people. The Holy One, blessed be He, said to Moses: It was your people who made the golden calf. When I told you: Bring forth My hosts, My people, the children of Israel (Exod. 7:4), you welcomed also the mixed multitude, saying: Surely it is right to take along the penitent ones. But I foresaw what they would ultimately do; that they would make the golden calf, since they had been idolaters, and would, therefore, lead My people to sin with them. Observe what is written: And he received it at their hand, and fashioned it with a graving tool, and made it a molten calf; and they said: “This is thy god, O Israel” (ibid. 32:4). The verse does not say “This is our god” but rather This is thy god. Hence it was the proselytes who had left Egypt with them who erected it. How much gold did the calf contain? R. Tanhum the son of Hanilai stated: It contained a hundred and twenty-five talents of gold, for that is how much (the letters of the word) molten total arithmetically. R. Issi said: The word masekhah (“molten”) indicates that it would become an evil web to future generations.

(Lev. 23:40:) “And you shall take for yourselves on the first day,” and even on the Sabbath. [Indeed] during the time that the Temple was standing, [the people] took up [their lulavim on the Sabbath], but now the later sages have decreed for them not to take up [lulavim] on the Sabbath, lest one goes to the legal expert to learn [about the matter], and [it cause] him to carry it four cubits in the public domain. The same also [holds true] in regard to a shofar and a scroll [of Esther].

Another interpretation (of Numb. 3:40), “enroll every first-born male.” But look, we find two hundred and seventy-three first-born, who were found to be in excess of the [number of] the Levites at the time that Moses numbered them. R. Judah and R. Nehemiah [differ about this]. R. Judah says, “This is what Moses did: he took [twenty-two thousand] lots and wrote ‘Levite,’ on each of them.

Then he took two hundred and seventy-three more lots and wrote ‘five sela'im’ [on each of them]. He mixed them up and put them in an urn. Then the father of a first-born would put his hand into the urn.

If there came up in his hand a lot on which was written ‘Levite,’ he was redeemed (by a Levite) and exempted from the five sela'im; but if there came up in his hand a lot on which was written ‘five sela'im,’ he handed over five sela'im.” These are the words of R. Judah. R. Nehemiah says, “There is still a difference of opinion on the matter, because one could say to him, ‘There is no lot [remaining] here on which “Levite" is written. That is the reason it did not come up in my hand.’

Instead this is what Moses did: He took lots according to the number of all the first-born, and wrote ‘Levite’ on them. Then again he took other lots according to their number and wrote ‘five sela'im’ on them. He mixed them up and put them in an urn. Then the father of a first-born would reach into the urn.

If a lot with ‘Levite’ came up in his hand, he knew that a Levite had redeemed him, and had exempted him from the five sela'im; but if a lot with ‘five sela'im’ came up in his hand, he handed over five sela'im. Then the officer said to him, ‘Was there not another lot there on which "Levite" was written? So you are not worthy of being redeemed by a Levite.’” (Numb. 3:40:) “Enroll (rt.: pqd) every first-born male.”

There is [a use of] the root pqd for the first born, as stated (ibid.), “enroll (rt.: pqd) every first-born male.” There is [a use of] the root pqd for children (in I Sam. 2:21), “For the Lord visited (rt.: pqd) Hannah; so she conceived and bore three sons and two daughters.” There is [a use of] the root pqd for watching over (in Job 10:12), “and Your providence (rt.: pqd) has watched over my spirit.”

There is [a use of] the root pqd for peace (in Is. 60:17), “and I will appoint peace as your overseer (rt.: pqd).”

"And it was on the day that Moses had finished" (Numbers 7:1). This is [the meaning of] that which was stated by the verse (Ecclesiastes 2:21), "there is a person whose fortune was made with wisdom and knowledge" - this is Betsalel, about whom it is written (Exodus 31:3). "And I will fill him with wisdom, understanding and knowledge." "And he must hand it on to be the portion of somebody who did not toil for it" - this is Moshe, who did not toil for it and it is [nonetheless] called by his name, "And it was on the day that Moses had finished." It is not written, "And it was on the day that Betsalel had finished," here, but rather, "And it was on the day that Moses had finished." [Hence,] "and he must hand it on to be the portion of somebody who did not toil for it."

(Numb. 21:17:) “Then Israel sang.” For what reason is Moses not mentioned there? For the reason that he was being punished because of the waters; and no person praises his executioner. And why is the name of the Holy One, blessed be He, not mentioned there?

The matter is comparable to a governor who made a banquet for the king. The king said, “Will my friend so-and-so be there?” They told him, “No.” He said, “[Then] I also am not going there.” Also here the Holy One, blessed be He, said, “Inasmuch as Moses is not mentioned, I also will not be mentioned there.” (Numb. 21:18:) “The well that the princes dug.”

Was it dug there? It is simply that it was given through the merit of the ancestors who were called princes. Thus it is stated (in Ps. 105:41-42), “He opened a rock, and water gushed out […]. For he remembered His holy promise and His servant Abraham.” (Numb. 21:18, cont.:) “That the nobles of the people dug with the scepter, even with their own staffs.”

The princes were standing by it, and each and every one drew [the water] with his own staff for his own tribe and for his own family. And the space between the [four] standards was filled with a [flow of] water that was gathering strength. A woman who had to go to her companion from one standard to [another] standard went by ship, as stated (in Ps. 105:41), “they traveled the river by tsiyyot.” Now tsiyyot (here understood as the plural of tsi) can only denote a ship, since it is stated (in Is. 33:21), “nor shall a stately ship (tsi) pass by.”

Now the waters flowed outside the camp and embraced a great strip of land. Thus it is stated (in Ps. 23:3) “He leads me in paths (literally, circles) of righteousness.” In addition, [the encircling waters] would cause endless varieties of green herbage and trees to grow, as stated (in Ps. 23:2), “[He makes me lie down] in green pastures; [He leads me beside still waters].” All those the days that Israel was in the desert they used it (i.e., the well).

Therefore, they rendered praise for it [with the song ending] (in Numb. 21:18), “the well that the princes dug.” (Numb. 21:18, cont.:) “From Midbar (literally, desert) to Mattanah,” [so stated] because in the desert [the well] was given (nittenah) them to use as a gift (mattanah). Another interpretation: Why was [the well] given in the desert? Because if it had been given to them in the land, the tribe in whose border it was given would have argued and said, “I have a prior claim to it.”

For that reason it was given in the desert where all would have an equal claim to it. And for what other reason was it given in the desert? Just as a desert is neither sown nor cultivated, so is the one who receives the words of Torah. They remove from him the yoke of the government and the yoke of earning a living.

Just as a desert does not grow arnona; so are children of Torah (i.e., Torah scholars) free [from it] in this world. Another interpretation [of why it was given] in the desert: Who is the one who fulfills the Torah? One who uses himself like the desert, [i.e.,] whoever makes himself like a desert and removes himself from everything [that might distract him]. (Numb. 21:19:) “From Mattanah to Nahaliel, and from Nahaliel to Bamoth.” These three places correspond to the three courts in Jerusalem that would explicate the Torah to all of Israel: (Ibid.)

“From Mattanah to Nahaliel,” these refer to the Sanhedrin on the Temple Mount; (ibid., cont.) “from Nahaliel to Bamoth,” these refer to the Sanhedrin in the [Temple] court beside the altar; (Numb. 21:20) “From Bamoth to the valley that is in the Plain of Moab.” These refer to the Sanhedrin, when it was in the chamber of hewn stones, which was in the region of that woman who came from the Plain of Moab (i.e., Ruth), of whom it is stated (in Ruth 2:6), “She is the young Moabite woman who came back with Naomi from the Plains of Moab.” (Numb. 21:20, cont.:) “[At the Summit of Pisgah,] which is visible on the surface of wilderness (yeshimon);” for from there (she’misham) Torah goes forth into the world.

Another interpretation (of these verses, centering on Numb. 21:19) “From Mattanah to Nahaliel”: Moses said, “Master of the world, after all of the miracles that You did for them, I am to die from them? He gave them the Torah from the desert (midbar), [as stated] (in Numb. 21:18), ‘From Midbar to Mattanah (literally, gift).’ And through me, they inherited (nahalu) it, as stated (in Numb. 21:19) ‘From Mattanah to Nahaliel.’

And from when they inherited it, You decreed death upon me [since] (Numb. 21:19, cont.), ‘from Nahaliel to Bamoth,’ [meaning] death came (ba mavet).” (Numb. 21:20) “From Bamoth to the valley that is in the Plain of Moab…,” that is burial, as stated (in Deut. 34:6), “He buried him in the valley in the Land of Moab.” This is related to what Job said (to Job 34:19), “He is not partial to princes; the noble are not preferred to the wretched; for all of them are the work of His hands.”(Numb. 21:20, cont.:) “[At the Summit of Pisgah,] which is visible on the surface of wilderness (yeshimon).”

This is in reference to the well which accompanied them until it was hidden in the Sea of Tiberias. And one standing on the surface of the wilderness sees something in the midst of the sea about the size of the mouth of an oven; and that is the well, which is visible on the surface of the wilderness.

(Numb. 25:7:) “When Phinehas [ben Eleazar ben Aaron the priest] saw.” But did they all not see it? And is it not written (in vs. 6), “before the eyes of Moses and the eyes of the whole congregation of the Children of Israel?” It is simply that when he saw the deed, he remembered the ruling (halakhah); that one who cohabits with an Aramean woman will have zealots strike him down. (Numb. 25:7, cont.:) “He arose from the midst of the congregation.”

From where did he stand up? It is simply that, while they were involved in give and take on the matter of whether or not [the culprit] was liable for death, that man (Phinehas) stood up from the midst of the congregation and volunteered [to carry out the sentence]. (Numb. 25:7, cont.:) “And took a spear in his hand.” He put the iron prong in his hand, which he put in his bosom. Then he began [to approach] leaning on the wood like a staff, because he was afraid of [the culprit's] tribe, as they surrounded him.

When he reached them, they said to him, “Why have you come?” He said to them, “I also have come to fulfill my needs.” So they gave him permission, and he entered. For otherwise they would not have given him permission. (Numb. 25:8:) “Then he went after the man of Israel into the tent, and pierced both of them.”

He pierced both of them, the one on top of the other, through the unclean place (i.e., the private parts) of the both of them; lest Israel say there was no defilement there. He was zealous for the name of the Holy One, blessed be He. And twelve miracles occurred for him: The first miracle is that it is common that they would separate one from the other, but the angel adhered them together. The second miracle is that the angel closed their mouths that they not yell out.

The third miracle is that [Phinehas was able to] direct [the spear precisely so that] the male genitals of [Zimri] were visible in the genitals of [Cozbi]; because they would have [otherwise] said, “[Phinehas] also went in and fulfilled his needs.” The fourth is that the iron expanded so that he could stab both of them. The fifth is that [the angel] gave him strength in his arm to raise both of them up.

The sixth is that there was strength in the pole [of the spear] to lift both of them up. The seventh is that [Zimri and Cozbi] did not fall from the spear, but stayed in their place. The eighth is that the angel raised them up in the manner [of intercourse] on top of the spear for all to see their disgrace. The ninth is that they did not trickle blood, so that Phinehas would not become impure.

The tenth is that the Holy One, blessed be He, kept their spirit [alive so that he would not become impure]. The eleventh is that the angel raised the lintel of the house chamber so that both of them would come out suspended in front of the eyes of everyone. The twelfth is when all the members of his tribe were ready to strike him down, an angel went down and smote them before him. When Phinehas saw that the Holy One, blessed be He, sought to destroy them, he struck [Zimri and Cozbi] on the ground.

When he arose and prayed, they were removed. That is what is written (in Ps. 106:30), “Then Phinehas arose and interceded,” in that he gave the judicial verdict (din). Interceded (rt.: pll) can only denote a judicial verdict (din), since it is stated (in reference to making a reparation Exod. 21:22), “and he shall pay as the judges (rt.: pll) determine.” (Numb. 25:9:) “And those who died from the plague.”

And afterwards [it is written] (in Numb. 26:2), “Count the head (take a census).” [This is] to inform you that, on every occasion when they fell, they were numbered. There is a parable about a wolf who fell upon a flock of sheep. The owner of the sheep said to the shepherd, “Count how many were lost.” [This] is to inform you how much unchastity distances [from God]; as this was [just one] individual, and [yet] twenty-four thousand fell on his account.

This is related to (in Prov. 16:14), “The king’s wrath is a messenger of death, but a wise man can appease it.” There is a parable about a king who was passing by when a group of youths were standing in front of him. [When] one of them cursed him, the king was filled with anger against [all of] them. [Then] one of them came and socked the one who cursed the king, [and] the king’s anger was immediately subdued.

So too, who caused the Holy One, blessed be He, to go back from His anger and not to destroy all of Israel? One would say it was Phinehas. Ergo, “but a wise man can appease it.” The Holy One, blessed be He, has said, “In this world it is on account of gross misconduct that they were counted; but in the world to come (according to Hos. 2:1), “The number of the Children of Israel shall be as the sand of the sea, which cannot be measured or numbered.” Amen, may it be [His] will.

(Genesis 9:22:) "And Ham, the father of Canaan, saw <the nakedness of his father>." Rabbi Judah bar Shallum said in the name of Rabbi Jacob bar Zavdi, who said in the name of Rabbi Abbahu: Ham saw with his eyes and told with his mouth. Therefore the Holy One, blessed be He, said: If one of the slaves is struck in his eye or in his tooth, he goes out to freedom, as it is said (Exodus 21:26): "And if a man strikes the eye of his slave <or the eye of his maidservant and destroys it, he shall let him go free for his eye>."

"When Abram was" (Genesis 17:1). This is what Scripture says: "Like grapes in the wilderness I found {your fathers} [Israel; like the first-ripe fig on a fig tree in its beginning I saw your fathers]" (Hosea 9:10). It speaks of Israel. At the hour when they stood at Mount Sinai, they were likened to grapes. Just as grapes are fair on the outside and [unpleasant] within, so were Israel at the hour when they stood at Mount Sinai and answered, "We will do and we will hear." Behold, this was with their mouth, but their heart was not steadfast, for thus said David: "But they beguiled Him with their mouth, and with their tongue they lied to Him; for their heart was not steadfast with Him" (Psalms 78:36-37). Behold, "like grapes in the wilderness." Just as the grapes have within them food and drink, so Israel has within them masters of Torah, and has within them masters of deeds.

It is written: "But He is One, and who can turn Him back? And whatever His soul desires, He does" (Job 23:13). Rabbi Papyas expounded: Because He is unique in His world and there is none who can protest against His hand, whatever He wishes He does. Rabbi Akiva said to him: Enough, Papyas! One does not expound here in this way. Rather, He does everything by judgment. And what is the meaning of "One"? It is rather that just as the petitioner makes his petition below, so too above; and just as the Sanhedrin deliberate and judge below, so too above, as it is said: "I saw the LORD sitting upon His throne, and all the host of heaven standing by Him on His right hand and on His left" (1 Kings 22:19). But is there a left above? Has it not already been said, "Your right hand, O LORD, is glorious in power" (Exodus 15:6)? Rather, these incline toward the side of merit, and these incline toward the side of guilt; thus everything is in judgment. And just as the petitioner makes his petition below, so too above. From where do we learn this? That thus said Daniel: "The matter is by the decree of the watchers, and the sentence by the word of the holy ones" (Daniel 4:14). Yet you say: because He is unique in His world, He does whatever He wishes! What is the meaning of "But He is One"? Rabbi Pinchas the Priest son of Chama said: Because He is unique in His world, He knows the judgment of His creatures. [Rabbi Yehuda the Levite son of Rabbi Shalom said: Because He is unique in the world, He knows the mind of His creatures.] The one to whom He says, "Go on My errand," goes. Thus it says, "And whatever His soul desires, He does" (Job 23:13). And likewise Jeremiah said, "I am but a lad" (Jeremiah 1:6). The Holy One, blessed be He, said to him: "Do not say, I am but a lad" (Jeremiah 1:7). And so too with Sodom, He deliberated and judged in their case and saw that they were liable to destruction, and only afterward did He send them (the angels) to overturn it. Therefore it is said: "And the two angels came to Sodom" (Genesis 19:1).

"And God said to Jacob: Return to the land of your fathers and to your birthplace, and I will be with you" (Genesis 31:3). Let our master teach us: A courtyard of Israelites in which gentile star-worshippers dwell — what is the law as to whether its eruv is a valid eruv? Thus our Rabbis taught: A courtyard of Israelites in which gentile star-worshippers dwell — it is forbidden for an Israelite to make use within it until he obtains permission from the gentile star-worshipper. Why? Because it is written, "In every place where I cause My name to be mentioned" (Exodus 20:24), and the Holy One, blessed be He, does not single out His name among those who serve idols; rather, "and I shall be sanctified among the children of Israel" (Leviticus 22:32), that you should not join yourself among the wicked, for the Holy One, blessed be He, does not single out His name among them. Know for yourself that this is so. Rabbi Eleazar ben Padat said in the name of Rabbi Yose ben Zimra: All the while that Lot was attached to Abraham, you do not find that the divine speech was singled out upon Abraham. Once Lot separated from him, the divine speech was singled out upon him, as it is said, "And the Lord said to Abram, after Lot had separated from him" (Genesis 13:14). And so too you find: at the time that Jacob went out to Aram Naharaim to go to Laban, he spent twenty years with him, and all the days that Jacob was in the house of Laban the Holy One, blessed be He, did not speak with him. And Jacob was brooding and saying: Has the Holy One, blessed be He, thus abandoned me? Did not the Holy One, blessed be He, say to me, "And behold, I am with you" (Genesis 28:15)? The Holy One, blessed be He, knew what he was brooding in his heart. The Holy One, blessed be He, said to him: You seek that I be with you? Separate yourself from Laban the wicked, and I will be with you. From where? From what they read concerning the matter: "And God said to Jacob" (Genesis 31:3).

(Genesis 35:1:) "Then God said to Jacob: Arise, go up to Bethel." Let our master teach us: When one prays, where must he direct his heart? Thus our masters taught: One who prays must direct his heart toward the House of the Holy of Holies. Rabbi Eliezer ben Jacob says: One who prays outside the Land [must direct his heart toward the Land of Israel; one who prays in the Land of Israel must direct his heart toward Jerusalem; one who prays in Jerusalem must direct his heart toward the Temple; one who was praying in the Temple] must direct his heart toward the House of the Holy of Holies. Rabbi Abin the Levite said: It is written (Song of Songs 4:4), "Like the tower of David is your neck, built for talpiyyot." What is "talpiyyot"? That all mouths (piyyot) pray within it. [Rabbi Judah the Levite said: It is written (1 Kings 6:17), "That was the Temple, before (lifnei)." What is "before"? That all faces (panim) turn within it.] The Holy One, blessed be He, said: All are going and yearning for My house; will you not go there? "Arise, go up to Bethel."

Another interpretation of (Genesis 39:1) "And Joseph was brought down to Egypt, etc." What is written above on this matter? (Genesis 38:29) "And it came to pass, as he drew back his hand, [and his name was called Perez]" — this is kingship, (Ruth 4:18) "And these are the generations of Perez." And afterward (Genesis 38:30) "his brother came out" — this is priesthood. And afterward, "And Joseph was brought down to Egypt." But the Holy One, blessed be He, brought them good tidings that in every place where they go they make use of a king and a priest. How so? In Egypt, by a king and a priest, as it is said (Exodus 7:8), "And the LORD said to Moses and to Aaron, etc." And at their going out, (Psalms 77:21) "You led Your people like a flock by the hand of Moses and Aaron."

"And Moses and Aaron went and gathered" etc. (Exodus 4:29). He said to them: Thus said the Holy One, blessed be He, "I have surely remembered you." It was a sign for Israel: any redeemer who would come with this sign, "I have surely remembered," they would know that he is a redeemer of truth. For so Joseph had said to them, "And God will surely remember you" (Genesis 50:24). Once he mentioned to them "will surely remember," immediately "and the people believed" (Exodus 4:31). Moses and Aaron said to them: Come with us to Pharaoh. Immediately the elders of Israel took it upon themselves and went with them.

Zavday ben Levi said: Two thousand cubits of manna came down each day, and it stood until the fourth hour. As soon as the sun came upon it, it dissolved and became countless streams, and it flowed and ran down. And for whom is it now prepared? For the righteous in the world to come. Whoever believes merits and eats of it, but whoever does not believe (Job 20:17): "Let him not look upon the streams, the rivers, the brooks of honey and curds." And since it ran down in streams, the nations of the world would come to drink of it, and it became in their mouths coriander and wormwood, as it is said (Numbers 11:7): "Now the manna was like coriander seed." But for Israel it became honey within their mouths, just as it says (Exodus 16:31): "And its taste was like wafers in honey." Rabbi Judah the Levite bar Rabbi Shallum said: There is a calculation that the manna came down for Israel each day as food for two thousand years, and its height was sixty cubits. It is written concerning the Flood (Genesis 7:11): "On that day all the fountains of the great deep burst forth, and the windows of the heavens were opened." And it is written concerning the manna (Psalms 78:23): "And He commanded the skies above, and opened the doors of heaven." A door has four windows. And it is written (Exodus 34:7): "Keeping mercy for thousands," and it is written (ibid.): "visiting the iniquity of the fathers upon the children." From here we learn that the measure of good is five hundred times greater than the measure of punishment. When two windows were opened during the Flood, all those rains came down for twelve months. And here it is written "and opened the doors of heaven." From here we learn that the manna came down each day as food for two thousand years.

"And the Lord said to Moses: Count every [firstborn] male, etc." (Numbers 3:40). Let our master teach us: An infant born at eight months — does one profane the Sabbath on his behalf? Thus our Rabbis taught: An infant born at eight months — one does not profane the Sabbath on his behalf, one does not cut his umbilical cord, one does not bury his placenta, and one does not move him from place to place; but his mother bends over him and nurses him, and one who moves him on the Sabbath is as if he moves a stone. If it is doubtful whether he is an eight-month child or a seven-month child, one does not profane the Sabbath on his behalf, one does not cut his umbilical cord, one does not bury his placenta, and one does not move him from place to place. But if it is a clear matter that he is a seven-month child, one profanes the Sabbath on his behalf, one cuts his umbilical cord, one buries his placenta, and one moves him from place to place. And why does one profane the Sabbath on behalf of an infant born at seven months? Because he is fit for life; but the one born at eight months is not at his full term and is not fit for life — therefore one does not profane the Sabbath on his behalf. They asked Rabbi Abbahu: From where do we know that one born at seven months lives? He said to them in the Greek tongue: "zeta" is "hepta," "eta" is "okto." And which is an eight-month child? Any whose hair and nails are not complete. Rabban Shimon ben Gamliel says: Any who does not live thirty days is not at his full term, but is a stillbirth. And on what did Rabban [Shimon ben] Gamliel base his view upon a matter of Torah? Because the firstborn are redeemed only after thirty days, [as it is said:] "And those to be redeemed, from a month old you shall redeem" (Numbers 18:16). Therefore the Holy One, blessed be He, said to Moses that the firstborn should be counted only from a month old. From where? From what was read on the matter: "Count every firstborn male among the children of Israel from a month old, etc." (Numbers 3:40).

[(Numbers 7:1): And it came to pass on the day that Moses finished <setting up the Tabernacle>.] This is what Scripture says (Numbers 24:5): "How goodly are your tents, O Jacob, your dwellings, O Israel." If <Scripture intends> "your tents," why "your dwellings"? And if "your dwellings," why "your tents"? Rather, "How goodly are your tents"—these are the tents of your dwellings (mishkenotekha). Do not read it thus, but rather "your pledges" (mashkonotekha). The Holy One, blessed be He, said to Moses: Tell Israel that they should make for Me a Tabernacle (mishkan), so that if they sin, it may be taken as a pledge (mitmashken) on their account. Know for yourself that this is so: when they sinned, what is written (Psalms 78:59)? "God heard and was enraged." What is written after it (Psalms 78:60)? "And He forsook the Tabernacle of Shiloh, the tent He had set among men." This is the Tabernacle, which was made only so that it might be taken as a pledge on account of Israel.

[(Numbers 11:16:) "GATHER ME <seventy men from the elders of Israel>."] This is what Scripture says (Amos 9:6): "He who builds His upper chambers in the heavens, and has founded His vault (aguddah) upon the earth." To what is the matter comparable? To a palace that was built upon boats: as long as the boats are joined together, the palace that is upon them stands. So too, "He who builds His upper chambers in the heavens, etc." As it were, when is His throne established on high? At the time when Israel is made into one band (aguddah). Therefore it is said, "He who builds His upper chambers in the heavens." When? At the time when "He has founded His vault upon the earth." And so it says (Deuteronomy 33:5): "And He became King in Jeshurun when the heads of the people gathered, the tribes of Israel together." Therefore the Holy One, blessed be He, said to Moses, "Gather Me seventy men from the elders of Israel." Why? Because the gathering of the righteous is a pleasure to them and a pleasure to the world, but the gathering of the wicked is a stumbling block to them and a stumbling block to the world.

[(Psalms 99:6): "Moses and Aaron were among His priests, and Samuel was among those who call upon His name." R. Yudan in the name of R. Yose b. R. Yehudah, and R. Berekhyah in the name of R. Yehoshua bar Korhah: All those forty years that Israel was in the wilderness, Moses was not prevented from serving in the High Priesthood. This is what is written (Psalms 99:6): "Moses and Aaron were among His priests." And R. Berekhyah in the name of R. Simon brings it from here (1 Chronicles 23:13–14): "The sons of Amram: Aaron and Moses. And Aaron was set apart to consecrate him as most holy, he and his sons forever, to burn incense before the Lord, to minister to Him, and to pronounce blessings in His name forever; but as for Moses, the man of God, his sons were to be reckoned to the tribe of Levi." Moses is called "the man of God," but his sons were to be reckoned to the tribe of Levi. R. Eleazar b. R. Yose said: It is plain to us that Moses served in a white robe in the wilderness. R. Tanhum b. R. Yudan said: All seven days, Moses served in the High Priesthood, but the Divine Presence did not rest through his hands; and once Aaron came and served in the High Priesthood, the Divine Presence rested through his hands. This is what is written (Leviticus 9:4): "for today the Lord will appear to you."]

Elsewhere Scripture calls them "men," but here it calls them "angels." To what may the matter be compared? To a man who received a governorship from the king. All the days that he was traveling on the road, he traveled alone (that is, by himself), and did nothing more. But once he entered to take his seat in his place, his tax collectors and the people of the province began to honor him. So it was with the angels: when they came to overturn the province, before they entered Sodom they were traveling like men; but once they came to Sodom it is written, "And the two angels came" (Genesis 19:1). At the sixth hour they took leave of Abraham, yet they came to Sodom in the evening. Rather, they were angels of mercy, and they were waiting, lest Abraham plead some merit on their behalf, so that the city would not be overturned; therefore they waited until the evening.

R. Yose said: Immediately he began to take [counsel with] the tribes who would go up with him, as it is said (Genesis 35:3), "Let us arise and go up." They said to him: To where? He said to them: To the place that my Creator told me, "Arise, go up to Bethel," and so forth (Genesis 35:1). R. Aha said: Jerusalem is built only by virtue of the tribes, as it is said (Psalms 122:3), "Jerusalem that is built up as a city that is joined together." What is written after it? "For there the tribes went up," and so forth (Psalms 122:4).

While they were going, they stole themselves away one by one and two by two. When they reached the palace of Pharaoh, not even one of them was found with them, as it is said, "And afterward Moses and Aaron came" (Exodus 5:1). And where were the elders? Rather, they had gone off for themselves. The Holy One, blessed be He, said to them: What do you suppose, that I will not requite you? By your lives, when Moses and Aaron go up to receive the Torah, you will go up with them, but I will turn you back, as it is said, "And to the elders he said, Tarry here for us…" (Exodus 24:14). The Holy One, blessed be He, said to them: In this world you did not see the glory of the Torah, but in the world to come you will be honored with the Torah, as it is said, "Then the moon shall be confounded and the sun ashamed, for the LORD of Hosts shall reign on Mount Zion and in Jerusalem, and before His elders shall be glory" (Isaiah 24:23).

Another interpretation (of Hosea 9:10): &ldquo;Like grapes in the wilderness.&rdquo; And why does it say &ldquo;wilderness&rdquo; and not &ldquo;settled land&rdquo;? Rather, when a person is walking in the wilderness, if they give him something to eat, he asks to drink; and if they give him something to drink, he asks to eat. But if they gave him grapes, he eats them and asks for nothing at all, because there is within them both eating and drinking.

"And he said: Cursed be Canaan" (Genesis 9:25). Ham looked — is Canaan cursed? Rabbi Judah said: The curse does not dwell in a place of blessing, since it is stated, "And God blessed [Noah and his sons]" (Genesis 9:1). [Rabbi Nehemiah says:] Canaan looked and told his father, so the curse returned to its origin; therefore it is stated, "And he said: Cursed be Canaan." Our Rabbis said: When Noah was in the ark, he said: Were my sons to have slaves, so that they might sit while those slaves went forth before them — but when I go out from the ark, whatever I beget I will make into slaves for them. He said to him (Ham): You did not allow me to beget a fourth son who would be a slave to his brothers; by your life, I will make your fourth son a slave, as it is stated, "And he said: Cursed be Canaan; [a slave of slaves shall he be to his brothers]" (Genesis 9:25). Resh Lakish said: Behold, those of Ham are slaves forever, but the sons of Shem go forth free in the world, as it is stated, "If [a fellow Hebrew] is sold to you" (Deuteronomy 15:12), "and you shall take the awl" (Deuteronomy 15:17). What is written there? "And he shall be your slave forever" (Deuteronomy 15:17). But here, "a slave of slaves" — a slave who takes no freedom and never goes out into the world. What caused this curse for him? Through his disgracing his father. And so too the Holy One, blessed be He, is destined to exact payment from the sons of Ham and to disgrace them through the king of Assyria, as it is stated, "So shall the king of Assyria lead [the captives] … [naked and barefoot]" (Isaiah 20:4). What is "naked and barefoot"? That he would disgrace them and lead them about naked. And Japheth, who honored his father — how did the Holy One, blessed be He, repay him? When Gog comes, the Holy One, blessed be He, darkens and covers over him, as it is stated, "And it shall come to pass on that day that I will give to Gog a place there for a grave" (Ezekiel 39:11). And how did the Holy One, blessed be He, repay Shem? When the sons of Aaron entered to offer sacrifice, their bodies were burned but their garments were not burned — why? Because they are the sons of Shem. This is among the righteous; and from where among the wicked? When Sennacherib went up against Jerusalem and all his armies with him, their bodies were burned but their garments were not burned — why? Because they are among the sons of the sons of Shem, as it is stated, "The sons of Shem: Elam, Asshur, Arpachshad, Lud, and Aram" (Genesis 10:22).

(Genesis 19:1:) "And Lot was sitting at the gate of Sodom." It is written "sat." There were five judges in Sodom, and Lot was worse than all of them, yet they seated him among them, for thus it is written: "And Lot sat at the gate of Sodom." (Proverbs 22:6:) "Train up a child in the way he should go." Because he had grown up in the house of Abraham and had seen him receiving those who came and went, he learned from him. Therefore he brought the angels in to himself. What is written there? "Before they lay down" etc. (Genesis 19:4). The angels began to wonder, saying: Has the matter reached even as far as us? Lot said to the angels: What have you come here to do? They said to him: "For we are destroying" (Genesis 19:13) — they revealed to him their mistarin (meaning: their secret). For this reason they were banished from their precinct for a hundred and thirty-eight years. Rabbi Tanchuma said: a hundred and thirty years, like the numerical value of "ladder" (sulam) in gematria.

(Genesis 9:27:) "May God enlarge (yaft) Japheth (Yefet)." And nevertheless (the verse continues): "and let Him dwell in the tents of Shem." Now all these things came about through the wine. Thus, in every place where you find wine, you find a downfall. And so it was with Noah, on account of wine. And likewise with the tribes: when they sat down to eat bread, they sold Joseph their brother. And likewise at Shittim (Numbers 25:2): "And they invited the people to the sacrifices of their gods." And likewise in the matter of the calf, it was on account of wine (Exodus 32:6): "And the people sat down to eat and to drink." And the tribes went into exile only out of the wine, as it is said (Isaiah 5:11): "Woe to those who rise early in the morning to pursue strong drink"; "those who drink from the bowls of wine" (Amos 6:6). And even the tribe of Judah and Benjamin went into exile only out of the wine, as it is said (Isaiah 28:7): "And these too have erred through wine." The Holy One said: In this world it is made into a stumbling block, but in the world to come I will make the wine into sweet new wine, as it is said (Joel 4:18): "And it shall come to pass on that day that the mountains shall drip with sweet new wine."

Another interpretation: "Like the first-ripe fig on a fig tree" (Hosea 9:10). Just as this fig has no waste at all in it, for all foods [have waste in them], and a person throws some of them away, but as for the fig, a person throws away none of it at all, so the Holy One, blessed be He, said to Abraham: You are whole, and there is in you no deficiency of waste, except for the foreskin. Remove it and be perfect, as it is said: "Walk before Me and be perfect" (Genesis 17:1).

And He said unto him: “Abraham”; and he said: “Here am I” (Gen. 22:1). What does the expression hineni (“here am I”) signify? It signifies meekness and piety. The meekness of pious men is indicated in every instance by the use of these words. And He said: “Take, please, thy son” (ibid., v. 2). The word na (“please”) is always used to indicate a request. For example, there was once a king who was constantly engaged in wars, and he had in his army a powerful warrior who was victorious in every engagement. At one time a crucial battle developed, and he said to his mighty warrior: “Stand beside me now (na), lest my officers say that the earlier battles were minor engagements.” Similarly, the Holy One, blessed be He, said to Abraham: I have tried you nine times, and you underwent those trials successfully; now endure this final trial so that men may not say the earlier trials were of little consequence.

And He said: “Take now (na) thy son, thine only son” (ibid.). Abraham asked: “Which son is that?” The Holy One replied: Your only son. “But,” he said, “one of my sons is the only son of his mother, and the other is the only son of his mother.” The son you love, He replied. “I love them both,” Abraham responded. “The one you love the most,” said God. “Is there a limit in the viscera?” (i.e., Is there a measure within which a man gauges the love he bears his sons), he asked. Forthwith, God replied: Isaac.

And get thee into the land of Moriah (ibid., v. 2). What is suggested by the word get thee? It implies that the last trial was similar to the first. At the first trial, The Lord said unto Abram: “Get thee out of thy country and from thy kindred” (Gen. 12:1), and at the last trial He said: Get thee into the land of Moriah.

Forthwith, Abraham arose early in the morning, and saddled his ass, and took two of his young men with him (ibid. 22:3). How many servants and maids that righteous man possessed! Yet he saddled the ass himself. This reveals his eagerness to fulfill God’s command.

On the third day, Abraham lifted up his eyes and saw the place from afar off (ibid., v. 4). Why was he able to see the place on the third day, but not on the first or second day? Lest the inhabitants of the world assert that he was still in shock from God’s command and therefore was willing to sacrifice his son.

And he saw the place from afar off. Abraham had asked himself: What shall I do? If I tell Sarah all about it, consider what may happen. After all, a woman’s mind becomes distraught over insignificant matters; how much more disturbed would she become if she heard something as shocking as this! However, if I tell her nothing at all, and simply steal him away from her when she is not looking, she will kill herself. What did he do? He said to Sarah: “Prepare some food and drink that we may eat and rejoice.” “But why is this day different from other days?” she asked. “What are you celebrating?” He replied: “When a couple our age has a son, it is fitting, indeed, that they should eat, drink, and rejoice.” Whereupon she prepared the food. While they were eating, he said to her: “When I was a child of three, I already knew my Creator, yet this child is growing up and still has had no instruction. There is a place a short distance away where children are being taught, I will take him there.” She answered: “Go in peace.”

Immediately: And Abraham arose early in the morning (ibid., v. 3). Why did he arise early in the morning? He had said to himself: Perhaps Sarah will change her mind and not permit me to go; I will arise before she does.”

Another comment on early in the morning: Righteous men are always anxious to fulfill their religious duties as early as possible. For example, though Scripture states; And on the eighth day the flesh of his foreskin shall be circumcised (Lev. 21:3), thereby indicating that the entire day is appropriate for circumcision, a righteous man will fulfill the precept of circumcision as early in the day as possible.

And he took two of his young men with him (Gen. 22:3). He said to himself: While I am sacrificing him they will guard the supplies.

Satan appeared before him on the road in the guise of an old man and asked: “Whither are you going?” Abraham replied: “To pray.” “And why,” Satan retorted, “does one going to pray carry fire and a knife in his hands, and wood on his shoulders?” “We may tarry there for several days,” said Abraham, “and slaughter an animal and cook it.” The old man (Satan) responded: “That is not so; I was present when the Holy One, blessed be He, ordered you to take your son. Why should an old man, who begets a son at the age of a hundred, destroy him? Have you not heard the parable of the man who destroyed his own possessions and then was forced to beg from others? If you believe that you will have another son, you are listening to the words of a seducer. And furthermore, if you destroy a soul, you will be held legally accountable for it.” Abraham answered: “It was not a seducer, but the Holy One, blessed be He, who told me what I must do, and I shall not listen to you.”

Satan departed from him and appeared at Isaac’s right hand in the guise of a youth. He inquired: “Where are you going?” “To study the law,” Isaac replied. “Alive or dead?” he retorted. “Is it possible for a man to learn the law after he is dead?” Isaac queried. He said to him: “Oh, unfortunate son of an unhappy mother, many days your mother fasted before your birth, and now this demented old man is about to sacrifice you.” Isaac replied: “Even so, I will not disregard the will of my Creator, nor the command of my father.” He turned to his father and said: “Father, do you hear what this man has told me?” He replied: “Pay no heed to him, he has come only to torment us.” Forthwith, And Isaac spoke (ibid., v. 7).

On the third day Abraham lifted up his eyes (ibid., v. 4). Since the distance was extremely short, what delayed them three days? When Satan realized that they would not pay any attention to him, he went ahead and created a river in their path. When Abraham stepped into the river, it reached his knees. He ordered his young men to follow him, and they did so. But in the middle of the river the water reached his neck. Thereupon, Abraham lifted his eyes heavenward and cried out: Master of the Universe, You have chosen me; You have instructed me; You revealed Yourself to me; You have declared: I am one and You are one, and through You shall my name be made known in My world. You have ordered me: Offer, Isaac, thy son, as a sacrifice, and I did not refuse; but now, as I am about to fulfill Thy command, these waters endanger my life. If either I or my son, Isaac, should drown, who will fulfill Your decrees, and who will proclaim the Unity of Your Name? The Holy One, blessed be He, responded: Be assured that through you the Unity of My Name will be made known through the world. Thereupon the Holy One, blessed be He, rebuked the source of the water, and caused the river to dry up. Once again, they stood on dry land.

What did Satan do then? He said to Abraham: “Now a word was secretly brought to me (Job 4:12); that is, I have heard from behind the heavenly curtain that a lamb will be sacrificed as a burnt offering instead of Isaac.” Abraham responded: “It is a liar’s fate that even though he should speak the truth, no one will believe him.”

Immediately, And he saw the place from afar off. How was he able to see the place from afar off? This verse teaches us that the place was a valley at the time. However, when the Holy One, blessed be He, decided to make His Shekhinah hover over it and to make it the site of the Temple, He observed that it is not fitting for a king to dwell in a valley, but rather in a lofty and beautiful place, visible to every eye. Thereupon, the Holy One, blessed be He, called upon the hills in the surrounding area to come together in order to make a fitting abode for the Shekhinah. Hence, the mountain is called Moriah, for it was fashioned out of reverence (yirah) for the Holy One, blessed be He.