This story, found in Bereshit Rabbah 61, takes us right into the middle of just such a scene.
The verse that sparks this whole episode is from (Genesis 25:6): "But to the sons of the concubines that Abraham had, Abraham gave gifts; and he sent them away from Isaac his son, during his lifetime, eastward, to the east country." Now, on the surface, it seems like a simple act of inheritance and separation. But the rabbis of the Midrash (rabbinic interpretive commentary), those brilliant interpreters of our tradition, saw something much deeper.
Fast forward to the time of Alexander of Macedonia. According to this midrash (rabbinic interpretation), the children of Ishmael, along with the Canaanites and Egyptians, come to Alexander with a claim against Israel regarding their birthright. Talk about chutzpah! They want what they believe is rightfully theirs.
The rabbis are in a bind. Who can possibly argue against these powerful factions? Enter Gevia ben Kosem, a figure who steps up to the challenge. But the rabbis warn him, "Be careful that you do not cede the Land to them!" Gevia, ever the clever strategist, replies, "I am going to contend with them; if I am victorious, it is well and good, and if not, you can always say: Who is this lowly person, that he should represent us?" Talk about an underdog!
Alexander, the king, asks: "Who is lodging a claim against whom?" The Ishmaelites, citing the Torah itself, argue that as the firstborn, Ishmael should receive a double portion of the inheritance, as stated in (Deuteronomy 21:17). They’re using Jewish law against the Jews!
But Gevia is ready. He asks Alexander, "My lord the king, may a person not do as he pleases for his own sons?" He then points out that Abraham gave all that he had to Isaac (Genesis 25:5). The Ishmaelites counter by asking about the gifts Abraham gave to his other sons. Gevia triumphantly responds, "And to the sons of the concubines of Abraham, Abraham gave gifts," sending them away empty-handed. Ouch.
Next up are the Canaanites. They demand their land back, citing the many verses that refer to "the land of Canaan." Gevia cleverly reminds Alexander that Canaan was cursed to be a slave to Japheth (Genesis 9:25–26), from whom the Greeks, including Alexander, descended. "The Land is ours and they are slaves to my lord the king," he declares.
Finally, the Egyptians demand the silver and gold that the Israelites took when they left Egypt (Exodus 12:36). Gevia retorts that the six hundred thousand Israelites toiled in Egypt for 210 years, and even if they were paid a meager wage, Egypt would still be bankrupt.
But the story doesn't end there. The Samaritans, always eager to stir up trouble, try to prevent Alexander from entering the Beit HaMikdash (Holy Temple) in Jerusalem. Gevia, sensing their malice, crafts felt shoes adorned with precious gems for Alexander, explaining that they are needed to prevent slipping on the Temple Mount. This allows Alexander to enter the Temple without defiling it, and Gevia averts another crisis.
There’s even a little aside about the city of Tzor (Tyre). Rabbi Elazar points out that when the name is spelled with a vav, it refers to the city of Tyre, but when it's without a vav, it refers to Rome. This links the descendants of Esau/Edom (who are associated with Rome) with the need to avoid confrontation, just like Abraham's other sons who were sent eastward.
So, what's the takeaway from this multi-layered story? It's not just about ancient claims and clever arguments. It's about the importance of standing up for what you believe in, even when the odds are stacked against you. It's about using your wit and knowledge to defend your heritage. And perhaps, it’s also a reminder that sometimes, the best way to avoid conflict is to simply go east...far, far east.
“But to the sons of the concubines that Abraham had, Abraham gave gifts; and he sent them away from Isaac his son, during his lifetime, eastward, to the east country” (Genesis 25:6). “But to the sons of the concubines…” – In the days of Alexander of Macedonia, the children of Ishmael came to lodge a claim against Israel regarding the birthright. Two evil families, the Canaanites and the Egyptians, came with them. They [the rabbis] said: ‘Who will go and contend with them?’ Gevia ben Kosem said: ‘I will go and contend with them.’ They told him: ‘Be careful that you do not cede the Land to them.’ He said: ‘I am going to contend with them; if I am victorious, it is well and good, and if not, you can always say: Who is this lowly person, that he should represent us?’ He went and contended with them. Alexander of Macedonia said to them: ‘Who is lodging a claim against whom?’ The Ishmaelites said: ‘We are lodging a claim against them [Israel], and it is on the basis of their own Torah that we come against them. It is written: “Rather, he shall acknowledge the firstborn, son of the hated wife [to give him a double portion]” (Deuteronomy 21:17). By right, Ishmael is entitled to receive a double portion.’ Gevia ben Kosem said to him: ‘My lord the king, may a person not do as he pleases for his owns sons?’ He said to him: ‘Yes.’ He said to him: ‘Is it not written: “Abraham gave all that was his to Isaac”?’ (Genesis 25:5). They said to him: ‘Where is the document of gifts that he divided among his sons?’ He said to them: “And to the sons of the concubines of Abraham, Abraham gave gifts.” They departed from there shamefacedly. The Canaanites said: ‘It is on the basis of their own Torah that we come against them. It is written everywhere: “To the land of Canaan,” “the land of Canaan” – let them give us back our land.’ Gevia ben Kosem said to them: ‘My lord the king, may a person not do as he pleases with his slave?’ He said to him: ‘Yes.’ He said to him: ‘What is written? “Cursed is Canaan, a slave of slaves…. [And he said: Blessed be the Lord, God of Shem, and Canaan shall be slaves unto them]” (Genesis 9:25–26). The Land is ours and they are slaves to my lord the king.’27Alexander, being a Greek, was descended from Yefet (Genesis 10:2), and Canaan was cursed to be a slave to Yefet as well (see Genesis 9:27). They departed from there shamefacedly. The Egyptians said: ‘It is on the basis of their own Torah that we come against them. Six hundred thousand [Israelite] men departed from our midst laden with silver vessels and gold vessels, as it is written: “They stripped Egypt” (Exodus 12:36). Let them give us back our silver and our gold.’ Gevia ben Kosem said to him: ‘My lord the king, six hundred thousand people spent two hundred and ten years in their midst, among them silversmiths and among them goldsmiths, who normally receive one dinar a day as wages. The philosophers sat and calculated and did not even reach one hundred years [of labor] before the land of Egypt would be found to be bankrupt.’ They departed from there shamefacedly. He [Alexander] once sought to ascend to Jerusalem. The Samaritans28Who were always antagonistic towards the Jews, and especially towards their Temple in Jerusalem (see Ezra chapter 4). went and said to him: ‘Be aware that they will not allow you to enter their Holy of Holies.’ When Gevia ben Kosem sensed this, he went and made two felt shoes for him and placed on them two gems, each valued at twenty thousand silver dinars. When he [Alexander] reached the Temple Mount, he [Gevia] said to him: ‘My lord the king, remove your shoes and put on these felt shoes, the floor being slippery, so your feet should not slip.’29It is forbidden to enter the Temple Mount wearing shoes (Mishna Berakhot 9:6). When he reached the Holy of Holies, they said to him: ‘Until here we have permission to enter; from here on, we do not have permission to enter.’ He said to him [Gevia]: ‘When I leave here, I will flatten your forehead’ [variant reading: Your hump]. He said to him: ‘If you can do that, you would be an expert doctor, and could charge a great fee.’30Gevia had a misshapen forehead or back. “And sent them away from Isaac his son [eastward, to the east country]” – he said to them: As far east as you can go, go east,31This explains the apparent repetitiveness of: “eastward, to the east country.” so you will not be burned by Isaac’s coals.32If you ever have a territorial dispute with Isaac, you will be burnt, so you had better keep your distance. But Esau, because he came to confront Jacob, he received his punishment from him. That is what is written: “Is it for you to be jovial, like those in antiquity whose legs led them afar to live? Who devised this against Tyre [Tzor] the glorious…”33The prophet is warning the people of Tzor not to be jovial in their confrontation with Israel. That would be the proper mood for those other descendants of Abraham, who went to settle far away from Israel to avoid such confrontation. (Isaiah 23:7–8). Rabbi Elazar said: Every instance of Tzor that is written in the Bible with a vav, the verse is speaking of the city of Tyre; when it is without a vav, the verse is speaking of Rome.34The Romans are considered to be descendants of Edom, or Esau. “The glorious [ma’atira]” – Rabbi Abba said: It was surrounded [with riches] like a crown [atara]. Rabbi Yanai said in the name of Rabbi Shimon son of Rabbi Yanai: It was surrounded by thorns.35According to this interpretation, the verse is not speaking of the glory of Tzor, but of its ultimate downfall and desolation.
