Pirkei DeRabbi Eliezer Reader

The fifth trial was when Sarah his wife was taken to Pharaoh to be (his) wife. And is there any man, who seeing his wife taken away to another man, would not rend his garments? But (he trusted in the Holy One, blessed be He,) that he would not approach her. Whence do we know that Sarah was taken to Pharaoh to be his wife? Because it is said, "And the princes of Pharaoh saw her" (Gen. 12:15).

Rabbi Joshua, son of Ḳorchah, said: In that night when our mother Sarah was taken, it was Passover night, and the Holy One, blessed be He, brought upon Pharaoh and upon his house great plagues, to make known that thus in the future would He smite the people of his land, as it is said, "And the Lord plagued Pharaoh and his house with great plagues" (Gen. 12:17). Concerning the Egyptians it is written, "Yet one plague more will I bring upon Pharaoh, and upon Egypt" (Ex. 11:1). Was this a plague? Was it not (the slaying of) the first-born of the Egyptians? But the slaying is compared with the plagues, therefore it is said, "And the Lord plagued || Pharaoh" (Gen. 12:17).

Rabbi Joshua ben Ḳorchah said: Because of his love for her, (Pharaoh) wrote in her marriage document (giving her) all his wealth, whether in silver, or in gold, or in man-servants, or land, and he wrote (giving) her the land of Goshen for a possession. Therefore the children of Israel dwelt in the land of Goshen, in the land of their mother Sarah. He (also) wrote (giving) her Hagar, his daughter from a concubine, as her handmaid.

And whence do we know that Hagar was the daughter of Pharaoh? Because it is said, "Now Sarai Abram's wife bare him no children; and she had an handmaid, an Egyptian, whose name was Hagar" (Gen. 16:1). Pharaoh rose up early in the morning confused because he had not approached her, and he sent and called Abraham, and said to him: Behold, Sarai thy wife is before thee, and all the deeds of her marriage contract are with her, take (her) and go, do not tarry in this land, as it is said, "Now therefore behold thy wife, take her, and go" (Gen. 12:19).

"And Pharaoh gave men charge concerning him, and they sent him forth" (Gen. 12:20). And he had Abraham led so as to come to the land of Canaan. He sojourned in the land of the Philistines in order to be refreshed there. And he went away.

And everything is foreseen by the Holy One, blessed be He, and Abimelech sent and took Sarah, thinking to raise up children from her, as it is said, "And Abimelech… sent, and took Sarah" (Gen. 20:2).

And Abimelech became impotent, and all the women of his house became barren, even || to the smallest insect (which also became) barren, as it is said, "For the Lord had fast closed up all the wombs of the house of Abimelech" (Gen. 20:18). And the angel Michael descended and drew his sword against him. Abimelech said to him: Is this a true judgment and a true sentence to slay me as long as I had no knowledge? "Wilt thou slay even a righteous nation?" (Gen. 20:4). He said unto him: "Restore the man's wife, for he is a prophet" (Gen. 20:7). "And he shall pray for thee, and thou shalt live" (ibid.).

Rabbi Joshua, son of Ḳorchah, (rehearsed) before Rabbi Ṭarphon (saying): Whatever Pharaoh gave, he gave to Sarah; whatever Abimelech gave, he gave to Abraham; as it is said, "And Abimelech took sheep and oxen" (Gen. 20:14). Abraham arose and prayed before the Holy One, blessed be He, and said before Him: Sovereign of all the worlds! Thou hast created the whole world to increase and multiply, and let Abimelech and all the females of his household increase and multiply. The Holy One, blessed be He, was entreated of him, as it is said, "And Abraham prayed unto God: and God healed Abimelech, and his wife, and his maidservants; and they bare children" (Gen. 20:17).

THE TRIALS OF ABRAHAM (continued) THE sixth trial was (when) all the kings came against him to slay him. They said: Let us first begin with the house of his brother, and afterwards let us begin with him. On account of Lot they took all (the wealth of) Sodom and Gomorrah, as it is said, "And they took all the goods of Sodom and Gomorrah" || (Gen. 14:11). Afterwards they took Lot captive, and all his wealth, as it is said, "And they took Lot… and his goods" (Gen. 14:12).

Michael came and told Abraham, as it is said, "And there came one who had escaped, and told Abram the Hebrew" (Gen. 14:13). He is the prince of the world, he was the one who told, as it is said, "Curse not the king, no, not in thy thought;… he who hath wings shall tell the matter" (Eccles. 10:20). Why was his name called "Paliṭ" ("One who had escaped")? Because in the hour when the Holy One, blessed be He, caused Sammael and his band to descend from heaven from their holy place, he caught hold of the wings of Michael to make him fall with himself, and the Holy One, blessed be He, saved him from his power; therefore was his name called "The one who had escaped." Concerning him Ezekiel said, "One who had escaped out of Jerusalem came to me, saying, The city is smitten" (Ezek. 33:21).

Abraham rose up early in the morning, and he took his three disciples, Aner, Eshcol, and Mamre, with him, and Eliezer his servant with him (also), and he pursued after them as far as Dan, which is Pameas, as it is said, "And he pursued as far as Dan" (Gen. 14:14). And there the righteous man was hindered, for there it was told him: Abraham, know thou that in the future thy children's children will serve idols in this place; therefore was he hindered there.

Whence do we know that Israel served idols there? Because it is said, "And he made two calves of gold… and he set the || one in Bethel, and the other put he in Dan" (1 Kings 12:28, 29). There he left his three disciples, and he took his servant Eliezer. The numerical value of the letters of his name equals 318. He pursued them as far as the left of Damascus, as it is said, "And he pursued them unto Hobah" (Gen. 14:15).

Samuel the Younger said: There the night was divided for him; (the night) when the children of Israel went forth out of Egypt, that was the night in which Abraham smote the kings and their camps with them, as it is said, "And he divided himself against them by night, he and his servants" (ibid.).

Hillel the Elder said: Abraham took all the wealth of Sodom and Gomorrah and all the wealth of Lot, the son of his brother, and he returned in peace, and not even one of his men failed him, as it is said, "And he brought back all the goods, and also his brother Lot" (Gen. 14:16).

Rabbi Joshua said: Abraham was the first to begin to give a tithe. He took all the tithe of the kings and all the tithe of the wealth of Lot, the son of his brother, and gave (it) to Shem, the son of Noah, as it is said, "And he gave him a tenth of all" (Gen. 14:20).

Shem, the son of Noah, came forth to meet him, and when he saw all the deeds which he had done and all the wealth which he had brought back, || he wondered in his heart. He began to praise, to glorify, and to laud the name of the Most High, saying: "And blessed be God the Most High, who hath delivered thine enemies into thy hand" (ibid.). Abraham arose and prayed before the Holy One, blessed be He, saying: Sovereign of all worlds! Not by the power of my hand, nor by the power of my right hand have I done all these things, but by the power of Thy right hand with which Thou dost shield me in this world and in the world to come, as it is said, "But thou, O Lord, art a shield about me" (Ps. 3:3) in this world; "my glory, and the lifter up of mine head" (ibid.) in the world to come. The angels answered and said: Blessed art Thou, O Lord, the shield of Abraham.

THE TRIALS OF ABRAHAM (continued) THE seventh trial (was as follows): "After these things the word of the Lord came unto Abram in a vision, saying" (Gen. 15:1). To all the prophets He was revealed in a vision, but to Abraham He was revealed in a revelation and in a vision. Whence do we know of the revelation? Because it is said, "And the Lord appeared unto him by the oaks of Mamre" (Gen. 18:1).

Whence do we know of the vision? Because it is said, "After these things the word of the Lord came unto Abram in a vision" (Gen. 15:1). He said to him: Abraham! Do not fear, for My right hand is shielding thee in every place where thou goest; it is like a shield against misfortunes, and it gives thee a good reward, (even) to thee and to thy children, || in this world and in the world to come, as it is said, "Thy exceeding great reward" (ibid.).

Rabbi said: The Holy One, blessed be He, brought Abraham outside (his house) on the night of Passover, and He said to him: Abraham! Hast thou the ability to count all the host of heaven? He said before Him: Sovereign of all worlds! Is there then a limit to Thy troops (of angels)? He said to him: Likewise thy seed shall not be counted owing to their great number, as it is said, "And he said unto him, So shall thy seed be" (Gen. 15:5).

Rabbi Eliezer said: The Holy One, blessed be He, showed to our father Abraham (at the covenant) between the pieces the four kingdoms, their dominion and their downfall, as it is said, "And he said unto him, Take me an heifer of three years old, and a she-goat of three years old" (Gen. 15:9). "An heifer of three years old" (ibid.) refers to the kingdom of Edom, which is like the heifer of a sheep. "And a she-goat of three years old" (ibid.) refers to the kingdom of Greece, as it is said, "And the he-goat magnified himself exceedingly" (Dan. 8:8). "And a ram of three years old" (Gen. 15:9); this is the kingdom of Media and Persia, as it is said, "And the ram which thou sawest that had the two horns, they are the kings of Media and Persia" (Dan. 8:20). "And a turtle-dove" (Gen. 15:9); this refers to the sons of Ishmael. This expression is not to be understood in the literal meaning of Tôr (turtle-dove), but in the Aramaic language, in which Tôr means Ox, for when the male ox is harnessed to the female, they will open and break all the valleys, even as it says (about) "the fourth beast" (Dan. 7:19). "And a young pigeon" (Gen. 15:9); this refers to the Israelites, who are compared || to a young pigeon, as it is said, "O my dove, thou art in the clefts of the rock" (Cant. 2:14). For thy voice is pleasant in prayer, and thy appearance is beautiful in good deeds. "And a young pigeon" (Gen. 15:9); this refers to the Israelites, who are compared to a young pigeon: "My dove, my perfect (one), is (but) one" (Cant. 6:9).

Rabbi Acha ben Jacob said: This expression, "three years old" (Gen. 15:9), is said only with reference to the mighty in power, as it is said, "And a threefold cord is not quickly broken" (Eccles. 4:12).

Rabbi Mesharshyah said: (Three years old) refers to a threefold (dominion) which they would exercise three times in the future in the land of Israel. At the first time each one would rule by himself; at the second time two together (would rule); on the third occasion (all) altogether to fight against the house of David, as it is said, "The kings of the earth set themselves, and the rulers take counsel together, against the Lord, and against his anointed" (Ps. 2:2).

Rabbi Joshua said: Abraham took his sword and divided them, each one into two parts, as it is said, "And he took him all these, and he divided them in the midst" (Gen. 15:10). Were it not for the fact that he divided them, the world would not have been able to exist, but because he divided them, he weakened their strength, and he brought each part against its corresponding part, as it is said, "And he laid each half over against the other" (ibid.).

And the young pigeon he left alive, as it is said, "But the bird he divided not" (ibid.). Hence thou mayest learn that there was not any other bird there except a young pigeon. The bird of prey came down upon them || to scatter them and to destroy them. "The bird of prey" is nought else but David, the son of Jesse, who is compared to a "speckled bird of prey," as it is said, "Is mine heritage unto me as a speckled bird of prey?" (Jer. 12:9).

Rabbi Elazar ben Azaryah says: From here you learn that the dominion of these four kingdoms is only one day out of a day of the Holy One, blessed be He. Rabbi Elazar ben Arakh said to him: Indeed, it is as your words say, as it is said: "He has made me desolate, faint all the day" (Lamentations 1:13), except for two handbreadths of an hour. You may know that it is so; come and see: when the sun inclines toward the west two handbreadths, its light grows weak and it has no brightness. So too, before the evening comes, the light of Israel shall rejoice, as it is said: "And it shall come to pass that at evening time there shall be light" (Zechariah 14:7).

Abraham arose and prayed before the Holy One, blessed be He, that his children should not be enslaved by these four kingdoms. A deep sleep fell upon him, and he slept, as it is said, "A deep sleep fell upon Abram" (Gen. 15:12). Does then a man lie down and sleep, and yet be able to pray? But this teaches thee that Abraham was lying down and sleeping because of the intensity of his prayer that his children might enslave || these four kingdoms, as it is said, "And, lo, an horror of great darkness fell upon him" (ibid.).

"Horror" refers to the kingdom of Edom, as it is written, "And behold a fourth beast, terrible and powerful, and strong exceedingly" (Dan. 7:7). "Darkness" is the kingdom of those who darken the eyes of Israel (by preventing the observance of) all the precepts which are in the Torah. "Great" (Gen. 15:12) refers to the kingdom of Media and Persia, which was great (enough to be able to afford) to sell Israel for nought.

"Fell" (ibid.) refers to the kingdom of Babylon, because in their hand fell the crown of Israel, as it is said, "Babylon is fallen, is fallen" (Isa. 21:9). "Upon him" (Gen. 15:12) refers to the Ishmaelites, upon whom the Son of David will flourish, as it is said, "His enemies will I clothe with shame: but upon him shall his crown flourish" (Ps. 132:18).

Rabbi Ẓe'era said: These kingdoms were created only as fuel for Gehinnom, as it is said, "Behold, a smoking furnace, and a flaming torch that passed" (Gen. 15:17). Here the word "furnace" signifies only Gehinnom, which is compared to a furnace, as it is said, "Saith the Lord, whose fire is in Zion, and his furnace in Jerusalem" (Isa. 31:9).

THE TRIALS OF ABRAHAM (continued) THE eighth trial (was as follows): "And when Abram was ninety-nine years old" (Gen. 17:1), the Holy One, blessed be He, said to him: Until now thou hast not been perfect before Me; but circumcise the flesh of thy foreskin, and "walk before me, and be thou perfect" (ibid.). Moreover, the foreskin is a reproach, as it is said, "For that is a reproach unto us" (Gen. 34:14), because the foreskin is more unclean than all unclean things, as it is said, "For henceforth there shall no more || come into thee the uncircumcised and the unclean" (Isa. 52:1). For the foreskin is a blemish above all blemishes. Circumcise the flesh of thy foreskin and be perfect.

Rabban Gamaliel said: Abraham sent and called for Shem, the son of Noah, and he circumcised the flesh of the foreskin of our father Abraham, and the flesh of the foreskin of Ishmael his son, as it is said, "In the selfsame day was Abraham circumcised, and Ishmael his son" (Gen. 17:26). "In the selfsame day" (means) in the might of the sun at midday. Not only that, but (it indicates) the tenth day of the month, the Day of Atonement.

It is written in connection with the Day of Atonement, "Ye shall do no manner of work on that selfsame day, for it is a day of atonement" (Lev. 23:28); and in the present instance the text says, "In the selfsame day was Abraham circumcised" (Gen. 17:26). Know then that on the Day of Atonement Abraham our father was circumcised. Every year the Holy One, blessed be He, sees the blood of our father Abraham's circumcision, and He forgives all the sins of Israel, as it is said, "For on this day shall atonement be made for you, to cleanse you" (Lev. 16:30).

In that place where Abraham was circumcised and his blood remained, there the altar was built, and therefore, "And all the blood thereof shall he pour out at the base of the altar" (Lev. 4:30). (It says also), "I said unto thee, In thy blood, live; yea, I said unto thee, In thy blood, live" (Ezek. 16:6).

Rabbi Chanina ben Dosa said: All who are circumcised have (excessive) pain on the third day, as it is said, "And it came to pass on the third day, when they were sore" (Gen. 34:25). They may wash || the child on the third day, when it happens to fall on the Sabbath, and all things necessary for a circumcision are permitted to be done on the Sabbath.

Every uncircumcised (man) shall not eat (of the Paschal offering), and shall not touch the sanctuary. He who separates himself from circumcision is like one separated from the Holy One, blessed be He.

Rabban Gamaliel, the son of Rabbi Jehudah the Prince, said: When our father Abraham was circumcised, on the third day he was very sore, in order to test him. What did the Holy One, blessed be He, do? He pierced one hole in the midst of Gehinnom, and He made the day hot, like the day of the wicked. He went forth, and sat down at the entrance of the tent in the cool of the day, as it is said, "And he sat at the tent door (in the heat of the day)" (Gen. 18:1).

The Holy One, blessed be He, said to the ministering angels: Come ye, let us descend and visit the sick, for the virtue of visiting the sick is great before Me. The Holy One, blessed be He, and the angels descended to visit our father Abraham, as it is said, "And the Lord appeared unto him" (ibid.). The Holy One, blessed be He, said to the ministering angels: Come ye and see ye the power of circumcision.

Before Abraham was circumcised he fell on his face (before Me), and afterwards I spake with him, as it is said, "And Abraham fell upon his face" (Gen. 17:17). Now that he is circumcised he sits and I stand. Whence do we know that the Holy One, blessed be He, was standing? Because it is said, "And he looked, and, lo, three men stood over against him" (Gen. 18:2).

Rabbi Ẓe'era || said: There are five kinds of 'Orlah (things uncircumcised) in the world: four with reference to man, and one concerning trees. Whence do we know this concerning the four (terms) applying to man? (Namely,) the uncircumcision of the ear, the uncircumcision of the lips, the uncircumcision of the heart, and the uncircumcision of the flesh. Whence do we know of the uncircumcision of the ear?

Because it is said, "Behold, their ear is uncircumcised" (Jer. 6:10). Whence do we know of the uncircumcision of the lips? Because it is said, "For I am of uncircumcised lips" (Ex. 6:12). Whence do we know of the uncircumcision of the heart?

Because it is said, "Circumcise the foreskin of your heart" (Deut. 10:16); and (the text) says, "For all the nations are uncircumcised, and all the house of Israel are uncircumcised in heart" (Jer. 9:26). Whence do we know of the uncircumcision of the flesh? Because it is said, "And the uncircumcised male who is not circumcised in the flesh of his foreskin" (Gen. 17:14). And "all the nations are uncircumcised" in all the four cases, and "all the house of Israel are uncircumcised in heart."

The uncircumcision of the heart does not suffer Israel to do the will of their Creator. And in the future the Holy One, blessed be He, will take away from Israel the uncircumcision of the heart, and they will not harden their stubborn (heart) any more before their Creator, as it is said, "And I will take away the stony heart out of your flesh, and I will give you an heart of flesh" (Ezek. 36:26); and it is said, "And ye shall be circumcised in the flesh of your foreskin" (Gen. 17:11).

Whence do we know concerning the one ('Orlah) for trees? Because it is said, "And when ye shall come into the land, and shall have planted all manner of trees for food, then ye shall count the fruit thereof as their uncircumcision: three years shall they be as uncircumcised unto you" (Lev. 19:23).

Rabbi Ẓe'era taught: The tree || which is mentioned here is none other than the vine tree. If they do not cut off from the tree the fruit of the first three years, all the fruit which it yields will be gleanings fit to be pluckt off, and not good; and its wine will be disqualified for the altar; but if they cut off from the tree the fruit of the first three years, all the fruit which it yields will be good for the sight, and their wine will be selected to be brought upon the altar.

So with our father Abraham; before he was circumcised, the fruit which he produced was not good [in its effects, and was disqualified from the altar; but when he had been circumcised, the fruit which he produced was good in its effects, and his wine] was chosen to be put upon the altar like wine for a libation, as it is said, "And wine for the drink offering" (Num. 15:5).

Rabbi said: Abraham did not delay aught with reference to all (things) which He commanded him, as it is said, "And he that is eight days old shall be circumcised" (Gen. 17:12); and when Isaac was born, (and when) he was eight days old (Abraham) brought him to be circumcised, as it is said, "And Abraham circumcised his son Isaac when he was eight days old" (Gen. 21:4). Hence thou mayest learn that everyone who brings his son for circumcision is as though (he were) a high priest bringing his meal offering and his drink offering upon the top of the altar.

Hence the sages said: A man is bound to make festivities and a banquet on that day when he has the merit of having his son circumcised, like Abraham our father, who circumcised his son, as it is said, "And Abraham circumcised || his son Isaac" (ibid.).

Rabbi Jochanan said: All heathens who come to Israel are circumcised by their own freewill and with their consent, and in the fear of Heaven are they circumcised. We do not believe a proselyte until seven generations (have passed), so that the waters should not return to their source. But slaves are circumcised both by their freewill and with their consent as well as without their consent, and no confidence is placed in slaves.

Likewise with all the slaves who were circumcised with our father Abraham, they did not remain true (converts) in Israel, neither they nor their seed, because it is said, "All the men of his house, those born in the house, and those bought with money of the stranger, were circumcised with him" (Gen. 17:27). Why did he circumcise them? Because of purity, so that they should not defile their masters with their food and with their drink, for whosoever eateth with an uncircumcised person is as though he were eating flesh of abomination.

All who bathe with the uncircumcised are as though they bathed with carrion, and all who touch an uncircumcised person are as though they touched the dead, for in their lifetime they are like (the) dead; and in their death they are like the carrion of the beast, and their prayer does not come before the Holy One, blessed be He, as it is said, "The dead praise not the Lord" (Ps. 115:17). But Israel who are circumcised, their prayer comes before the Holy One, blessed be He, || like a sweet savour, as it is said, "But we will bless the Lord from this time forth and for evermore. Praise ye the Lord" (Ps. 115:18).

Rabbi said: Isaac circumcised Jacob, and Esau; and Esau despised the covenant of circumcision just as he despised the birthright, as it is said, "So Esau despised his birthright" (Gen. 25:34). Jacob clung to the covenant of circumcision, and circumcised his sons and his grandsons. Whence (do we know) that the sons of Jacob were circumcised? Because it is said, "Only on this condition will the men consent unto us to dwell with us… if every male among us be circumcised, as they are circumcised." (Gen. 34:22).

Another text says, "Only on this condition will we consent unto you: if ye will be as we be" (Gen. 34:15). Hence thou canst learn that the sons of Jacob were circumcised. The sons of Jacob circumcised their sons and their grandsons. They gave it to them as an inheritance for an everlasting statute, until Pharaoh the Wicked arose and decreed harsh laws concerning them, and withheld from them the covenant of circumcision.

And on the day when the children of Israel went forth from Egypt all the people were circumcised, both young and old, as it is said, "For all the people that came out were circumcised" (Josh. 5:5).

The Israelites took the blood of the covenant of circumcision, and they put (it) upon the lintel of their houses, and when the Holy One, blessed be He, passed over to plague the Egyptians, He saw the blood of the covenant of circumcision upon the lintel of their houses and the blood of the Paschal lamb, He was filled || with compassion on Israel, as it is said, "And when I passed by thee, and saw thee weltering in thy (twofold) blood, I said unto thee, In thy (twofold) blood, live; yea, I said unto thee, In thy (twofold) blood, live" (Ezek. 16:6).

"In thy blood" is not written here, but in "thy (twofold) blood," with twofold blood, the blood of the covenant of circumcision and the blood of the Paschal lamb; therefore it is said, "I said unto thee, In thy (twofold) blood, live; yea, I said unto thee, In thy (twofold) blood, live" (ibid.).

Rabbi Eliezer said: Why did the text say twice, "I said unto thee, In thy blood, live; yea, I said unto thee, In thy blood, live"? But the Holy One, blessed be He, said: By the merit of the blood of the covenant of circumcision and the blood of the Paschal lamb ye shall be redeemed from Egypt, and by the merit of the covenant of circumcision and by the merit of the covenant of the Passover in the future ye shall be redeemed at the end of the fourth kingdom; therefore it is said, "I said unto thee, In thy blood, live; yea, I said unto thee, In thy blood, live" (ibid.).

There are three afflictions, (namely,) the affliction of the fast, the affliction of the prison, and the affliction of the road. Whence do we know of the affliction of the fast? (Because it is said,) "I afflicted my soul with fasting" (Ps. 35:13). Whence do we know of the affliction of the prison? (Because it is said,) "They hurt his feet with fetters" (Ps. 105:18). Whence do we know of the affliction of the road? (Because it is said,) "He weakened my strength in the way" (Ps. 102:23). On account of the affliction of the road, (the children of Israel) did not circumcise, and when they went forth from Egypt all the people were circumcised, both young and old, as it is said, "For all the people that came out were circumcised" || (Josh. 5:5).

Rabbi Ishmael said: Did the uncircumcised hear the voice of the Holy One, blessed be He, on Mount Sinai, saying, "I am the Lord thy God" (Ex. 20:2)? They were circumcised, but not according to its regulation. They had cut off the foreskin, but they had not uncovered the corona. Everyone who has been circumcised, but has not had the corona uncovered, is as though he had not been circumcised, therefore the text says, "Israel was not circumcised of old."

When they came to the land (of Canaan), the Holy One, blessed be He, said to Joshua: Joshua! Dost thou not know that the Israelites are not circumcised according to the proper regulation? He again circumcised them a second time, as it is said, "The Lord said unto Joshua, Make thee knives of flint, and circumcise again the children of Israel a second time" (Josh. 5:2). "And Joshua made him knives of flint" (Josh. 5:3), and he gathered all the foreskins until he made them (as high) as a hill, as it is said, "And he circumcised the children of Israel at the hill of the foreskins" (ibid.). The Israelites took the foreskin and the blood and covered them with the dust of the wilderness. When Balaam came, he saw all the wilderness filled with the foreskins of the Israelites, he said: Who will be able to arise by the merit of the blood of the covenant of this circumcision, which is covered by the dust? as it is said, "Who can count the dust of Jacob?" (Num. 23:10).

Hence || the sages instituted that they should cover the foreskin and the blood with the dust of the earth, because they are compared to the dust of the earth, as it is said, "And thy seed shall be as the dust of the earth" (Gen. 28:14). Thus the Israelites were wont to circumcise until they were divided into two kingdoms. The kingdom of Ephraim cast off from themselves the covenant of circumcision. Elijah, may he be remembered for good, arose and was zealous with a mighty passion, and he adjured the heavens to send down neither dew nor rain upon the earth. Jezebel heard (thereof), and sought to slay him. Elijah arose and prayed before the Holy One, blessed be He.

The Holy One, blessed be He, said to him: "Art thou better than thy fathers?" Esau sought to slay Jacob, but he fled before him, as it is said, "And Jacob fled into the field of Aram" (Hos. 12:12). Pharaoh sought to slay Moses, who fled before him and he was saved, as it is said, "Now when Pharaoh heard this thing, he sought to slay Moses. And Moses fled from the face of Pharaoh" (Ex. 2:15).

Saul sought to slay David, who fled before him and was saved, as it is said, "If thou save not thy life to-night, to-morrow thou shalt be slain" (1 Sam. 19:11). Another text says, "And David fled and escaped" (1 Sam. 19:18). Learn that everyone, who flees, is saved. Elijah, may he be remembered for good, arose and fled from the land of Israel, || and he betook himself to Mount Horeb, as it is said, "And he arose, and did eat and drink" (1 Kings 19:8).

There the Holy One, blessed be He, was revealed unto him, and He said to him: "What doest thou here, Elijah?" (1 Kings 19:9). He answered Him, saying: "I have been very zealous" (1 Kings 19:10). (The Holy One, blessed be) He, said to him: Thou art always zealous! Thou wast zealous in Shittim on account of the immorality. Because it is said, "Phineas, the son of Eleazar, the son of Aaron the priest, turned my wrath away from the children of Israel, in that he was zealous with my zeal among them" (Num. 25:11).

Here also art thou zealous. By thy life! They shall not observe the covenant of circumcision until thou seest it (done) with thine eyes.

Hence the sages instituted (the custom) that people should have a seat of honour for the Messenger of the Covenant; for Elijah, may he be remembered for good, is called the Messenger of the Covenant, as it is said, "And the messenger of the covenant, whom ye delight in, behold, he cometh" (Mal. 3:1).

THE TRIALS OF ABRAHAM (continued) THE ninth trial (was as follows): Ishmael was born with (the prophecy of the) bow, and he grew up with the bow, as it is said, "And God was with the lad, and he grew … and he became an archer" (Gen. 21:20). He took bow and arrows and began to shoot at the birds. He saw Isaac sitting by himself, and he shot an arrow at him to slay him. Sarah saw (this), and told Abraham. She said to him: Thus and thus has Ishmael done to Isaac, but (now) arise and write (a will in favour) of Isaac, (giving him) all that the Holy One has sworn to give || to thee and to thy seed. The son of this handmaid shall not inherit with my son, with Isaac, as it is said, "And she said unto Abraham, Cast out this bondwoman and her son" (Gen. 21:10).

Ben Tema said: Sarah said to Abraham, Write a bill of divorce, and send away this handmaid and her son from me and from Isaac my son, in this world and from the world to come. More than all the misfortunes which overtook Abraham, this matter was exceedingly evil in his eyes, as it is said, "And the thing was very grievous in Abraham's sight on account of his son" (Gen. 21:11).

Rabbi Jehudah said: In that night the Holy One, blessed be He, was revealed unto him. He said to him: Abraham! Dost thou not know that Sarah was appointed to thee for a wife from her mother's womb? She is thy companion, and the wife of thy covenant; Sarah is not called thy handmaid, but thy wife; neither is Hagar called thy wife, but thy handmaid; and all that Sarah has spoken she has uttered truthfully. Let it not be grievous in thine eyes, as it is said, "And God said unto Abraham, Let it not be grievous in thy sight" (Gen. 21:12).

Abraham rose up early, and wrote a bill of divorce, and gave it to Hagar, and he sent her and her son away from himself, and from Isaac his son, from this world and from the world to come, as it is said, "And Abraham rose up early in the morning, and took bread and a bottle of water" (Gen. 21:14). He sent her away || with a bill of divorcement, and he took the veil, and he bound it around her waist, so that it should drag behind her to disclose (the fact) that she was a bondwoman. Not only this, but also because Abraham desired to see Ishmael, his son, and to see the way whereon they went.

By the merit of our father Abraham the water did not fail in the bottle, but when she reached the entrance to the wilderness, she began to go astray after the idolatry of her father's house; and forthwith the water in the bottle was spent, as it is said, "And she departed and wandered" (ibid.), Ishmael was seventeen years old (when) he went forth from the house of Abraham, and Isaac was forty years old. By the merit of our father Abraham the water did not fail in the bottle, but when she reached the entrance to the wilderness, she began to go astray after the idolatry of her father's house; the water in the bottle was spent, and the soul of Ishmael was faint with thirst.

"And she departed and wandered" (ibid.). The meaning of "and she wandered" is merely idolatry, because it is written, concerning (this root), "They are vanity, a work of delusion" (Jer. 10:15). He went and cast himself beneath the thorns of the wilderness, so that the moisture might be upon him, and he said: O God of my father Abraham! Thine are the issues of death; take away from me my soul, for I would not die of thirst.

And He was entreated of him, as it is said, "For God hath heard the || voice of the lad where he is" (Gen. 21:17). The well which was created at twilight was opened for them there, and they went and drank and filled the bottle with water, as it is said, "And God opened her eyes, and she saw a well of water" (Gen. 21:19). And there they left the well, and thence they started on their way, and went through all the wilderness until they came to the wilderness of Paran, and they found there streams of water, and they dwelt there, as it is said, "And he dwelt in the wilderness of Paran" (Gen. 21:21).

Ishmael sent for a wife from among the daughters of Moab, and 'Ayeshah was her name. After three years Abraham went to see Ishmael his son, having sworn to Sarah that he would not descend from the camel in the place where Ishmael dwelt. He arrived there at midday and found there the wife of Ishmael. He said to her: Where is Ishmael?

She said to him: He has gone with his mother to fetch the fruit of the palms from the wilderness. He said to her: Give me a little bread and a little water, for my soul is faint after the journey in the desert. She said to him: I have neither bread nor water. He said to her: When Ishmael comes (home) tell him this || story, and say to him: A certain old man came from the land of Canaan to see thee, and he said, Exchange the threshold of thy house, for it is not good for thee.

When Ishmael came (home) his wife told him the story. A son of a wise man is like half a wise man. Ishmael understood. His mother sent and took for him a wife from her father's house, and her name was Fatimah.

Again after three years Abraham went to see his son Ishmael, having sworn to Sarah as on the first occasion that he would not descend from the camel in the place where Ishmael dwelt. He came there at midday, and found there Ishmael's wife. He said to her: Where is Ishmael? She replied to him: He has gone with his mother to feed the camels in the desert.

He said to her: Give me a little bread and water, for my soul is faint after the journey of the desert. She fetched it and gave it to him. Abraham arose and prayed before the Holy One, blessed be He, for his son, and (thereupon) Ishmael's house was filled with all good things of the various blessings. When Ishmael came (home) his wife told him what had happened, and Ishmael knew that his father's love was still extended to him, as it is said, || "Like as a father pitieth his sons" (Ps. 103:13).

After the death of Sarah, Abraham again took (Hagar) his divorced (wife), as it is said, "And Abraham again took a wife, and her name was Keturah" (Gen. 25:1). Why does it say "And he again"? Because on the first occasion she was his wife, and he again betook himself to her. Her name was Keturah, because she was perfumed with all kinds of scents.

Another explanation of Keturah (is): because her actions were beautiful like incense, and she bare him six sons, and they were all called according to the name of Ishmael, as it is said, "And she bare him Zimran (Gen. 25:2).

Like a woman sent away from her husband, so likewise Abraham arose and sent them away from Isaac his son, from this world and from the world to come, as it is said, "But unto the sons of the concubines, which Abraham had, Abraham gave gifts, and he sent them away from Isaac his son" (Gen. 25:6), by a deed of divorcement.

Corresponding to the name of Ishmael's son Kedar, the sons of Kedar were so called, as it is said, "Of Kedar, and of the kingdoms of Hazor" (Jer. 49:28). Corresponding to the name of Ishmael's son "Kedemah" (Gen. 25:15), the "sons of Ḳedem" were so called. Because they dwelt in the territory belonging to Cain, his children were called "sons of Cain," as it is said, "Now Heber the Kenite had separated himself from Cain" (Judg. 4:11).

Were not all the sons of Cain cut off by the waters of the Flood? But because they dwelt in the territory of the children of Cain, his children were called "sons of Cain," as it is said, "Nevertheless || Cain shall be wasted, as long as Asshur shall dwell in thy place" (Num. 24:22). "Nevertheless Cain shall be wasted away" by fire, through the seed of Ishmael, the latter shall cause the kingdom of Assyria to cease.

Balaam said: Of the seventy nations that the Holy One, blessed be He, created in His world, He did not put His name on any one of them except on Israel; and since the Holy One, blessed be He, made the name of Ishmael similar to the name of Israel, woe to him who shall live in his days, as it is said, "Alas, who shall live when God establisheth him?" (Num. 24:23).

Rabbi Ishmael said: In the future the children of Ishmael will do fifteen things in the land (of Israel) in the latter days, and they are: They will measure the land with ropes; they will change a cemetery into a resting-place for sheep (and) a dunghill; they will measure with them and from them upon the tops of the mountains; falsehood will multiply and truth will be hidden; the statutes will be removed far from Israel; sins will be multiplied in Israel; worm-crimson will be in the wool, and he will cover with insects paper and pen; he will hew down the rock of the kingdom, and they will rebuild the desolated cities and sweep the ways; and they will plant gardens and parks, and fence in the broken walls of the Temple; and they will build a building in the Holy Place; and two brothers will arise over them, princes at the end; and in their days the Branch, the Son of David, will arise, as it is said, || "And in the days of those kings shall the God of heaven set up a kingdom, which shall never be destroyed" (Dan. 2:44).

Rabbi Ishmael also said: Three wars of trouble will the sons of Ishmael in the future wage on the earth in the latter days, as it is said, "For they fled away from the swords" (Isa. 21:15). "Swords" signify only wars, one in the forest of Arabia, as it is said, "From the drawn sword" (ibid.); another on the sea, as it is said, "From the bent bow" (ibid.); and one in the great city which is in Rome, which will be more grievous than the other two, as it is said, "And from the grievousness of the war" (ibid.).

From there the Son of David shall flourish and see the destruction of these and these, and thence will He come to the land of Israel, as it is said, "Who is this that cometh from Edom, with crimsoned garments from Bozrah? this that is glorious in his apparel, marching in the greatness of his strength? I that speak in righteousness, mighty to save" (Isa. 63:1).