diff --git "a/json/Midrash/Aggadah/Midrash Rabbah/Bereshit Rabbah/English/Sefaria Community Translation.json" "b/json/Midrash/Aggadah/Midrash Rabbah/Bereshit Rabbah/English/Sefaria Community Translation.json" new file mode 100644--- /dev/null +++ "b/json/Midrash/Aggadah/Midrash Rabbah/Bereshit Rabbah/English/Sefaria Community Translation.json" @@ -0,0 +1,790 @@ +{ + "language": "en", + "title": "Bereshit Rabbah", + "versionSource": "https://www.sefaria.org", + "versionTitle": "Sefaria Community Translation", + "status": null, + "license": "CC0", + "method": "original", + "versionTitleInHebrew": "תרגום קהילת ספריא", + "actualLanguage": "en", + "languageFamilyName": "english", + "isBaseText": false, + "isSource": false, + "direction": "ltr", + "heTitle": "בראשית רבה", + "categories": [ + "Midrash", + "Aggadah", + "Midrash Rabbah" + ], + "text": [ + [ + "", + "", + "", + "", + "[5] Rav Huna opened in the name of Bar Kappara with (Psalms 31:19), \"Let the lying lips be mute, etc.,\" expounding: they will be confounded, silenced, stilled. How so? As it is said (Exodus 4:11), \"Who gives speech to the mute or hearing to the deaf, sight to the blind? Is it not I, the Lord?\" and it is also said (Genesis 37:7), \"Now we were binding sheaves in the field, and my sheaf arose.\" They shall be stilled, as it plainly states (Psalms 31:19), \"Speaking against the righteous with pride and contempt.\" \"Old,\" for he has made his creatures old. \"In pride,\" I will wonder in order to boast and say I seek [knowledge] in the act of creation. \"And contempt,\" I will wonder, despising my honor, as Rabbi Yosei bar Hanina said: anyone who honors himself with the disgrace of his friend has no portion in the world to come, how much more so with the honor of the Place! What is written after it (Psalms 31:20)? \"How great is Your good which You have stored for those who fear You,\" for those who fear You and not for those who despise Your fear. [Rav said], \"Should not 'How great is Your good' [be understood] in the conduct of the world? A human king builds a palace in the place of the wasteland, in the place of the garbage dump, and in the place of the sewage. Anyone who comes to say, 'This palace is built in the place of the wasteland and in the place of the garbage dump and in the place of the sewage,' does no harm. So, anyone who comes to say, 'This world was created out of chaos and void,' does no harm, I will wonder. Rav Huna said in the name of Bar Kappara: were it not that the matter is written, it could not be said: \"In the beginning, God created,\" from where did they come? \"And the earth was chaos and void.\"" + ], + [ + "\"And the Earth was formless and void ( tohu vavohu)\" (Genesis 1:2); Rabbi Berachyah began: \"Even a child is known by his doings\" (Proverbs 20:11). Rabbi Berachya said \"While the earth was in unripened youth, she produced thorns; and so the prophet would prophesy of her: \"I beheld the earth, and see, it was formless and void ( tohu vavohu).\" (Jeremiah 4:23).", + "Rabbi Abbahu and Rabbi Yehudah son of Simon: Rabbi Abbahu said there is a parable about a king who bought for himself two male slaves, both of them on one bill of sale and for the same price. He ordered that the first be cared for at public expense and the other, he ordered that the second work hard for his food. The second one sat, shocked and confused (tohʾe uvohʾe), and he said \"both of us were on one bill of sale and for the same price; this one is supported at public expense and I, if I do not work hard, I do not eat!\". In this way the earth was shocked and confused (tohʾe uvohʾe) and it said \"the upper ones and the lower ones were created in one moment, the upper one are nourished by the radiance of the Shekhinah (divine presence), and the lower ones, if they don’t struggle they don’t eat!\". And Rabbi Yehudah son of Simon said \"there is a parable about a king who bought for himself two female slaves, and both of them were on the same bill of sale and for the same price. The first he ordered not to leave the palace while for the second he decreed banishment. The second female slave sat shocked and confused (tohʾe uvohʾe) in her mind, and said \"both of us were on the same bill of sale and for the same price, but she is not to leave or go out from the palace and banishment is decreed for me!\". In this way the earth was shocked and confused (tohʾe uvohʾe) and it said \"the upper ones and the lower ones were created in one moment, the upper one are alive, and the lower ones are dead!\"; therefore the earth was formless and void ( tohu vavohu). Rabbi Tanchuma said \"Like the son of a king who was sleeping in his cradle, but his nurse was shocked and confused (tohʾe uvohʾe). Why? Because she knew that she was going to be punished under his hands. Thus, the earth saw that she was going to be punished under the hands of man, as it is written \"Cursed be the earth for your sake\" (Genesis 3:17). Therefore the earth was formless and void ( tohu vavohu).\"", + "Rabbi Yehudah the son of Simon interpreted this reading as applying to generations: \"and the earth was formless and void\" (tohu vavohu), this is Adam the first, since he was made made entirely into nothing. \"And void\" (vavohu), this is Cain, who sought to return the world to \"formlessness and void\". And \"darkness\" (choshech), this is the generation of Enosh, on whom further [it says] \"and their works were in darkness (bemach'shach)\" (Isaiah 29:15) and they said \"who is watching us and who will see us?\". \"On the face of the deep (tehom)\", this is the generation of the flood, as it is said \"On this day all the springs of the deep (tehom) were broken open\" (Genesis 7:11). \"And the spirit (ruach) of God fluttered over the face of the waters\" on which it is further said \"And God caused a wind (ruach) to pass over the earth\" (Genesis 9:1). The Holy One, blessed be He, said: \"how long shall the universe accustom itself to deep darkness? Let the light come!\": \"And Hashem said let there be light\", this is Abraham. See! It is written \"Who has raised (heʿir) up one from the east, righteousness\" (Isaiah 41:2); do not read \"raised up (heʿir with an ayin), but rather \"illuminate\" (heʾir with an alef). \"And Hashem called the light 'day'\", this is Jacob. \"And the darkness he called night\", this is Esau. \"And it was evening\", this is Esau. \"And it was morning\", this is Jacob. \"And there was evening\", the evening of Esau. \"And there was morning\", the morning of Jacob. \"One day (yom echad)\" as it is written \"And there shall be one day (yom echad) which shall be known as the Hashem's, not day, and not night\" (Zechariah 14:7). There is another issue with one day, that the Holy One, blessed be He, have him \"one day\", and what is this? Yom Kippur. " + ], + [ + "AND GOD SAID: LET THERE BE LIGHT. Rabbi Isaac opened with: The opening of Thy words giveth light; it giveth understanding unto the simple. Rabbi Judah and R Nabbiehemiah disagree. Rabbi Judah maintains: The light was created first, this being comparable to a king who wished to build a palace, but the site was a dark one. What did he do? He lit lamps and lanterns, to know where to lay the foundations ; in like manner was the light created first. Rabbi Nehemiah said: The world was created first, this being similar to the king who built a palace and then adorned it with lights. Thus far did Rabbi Judan interpret. But Rabbi Phinehas and Rabbi Judah ben Rabbi Simon came, and Rabbi IJanin in the name of Rabbi Samuel ben Rabbi Isaac,and preached :' The opening of Thy words giveth light The opening of Thy mouth was light to us : A N D GOD SAID: LET THERE BE LIGHT.", + "Rabbi Berchya said in the name of Rabbi Yehudah bar Simon: \"The Heavens were made at the word of the Lord (Psalm 33:6)\". Rabbi Yehudah bar Simon said: \"not in toil, not in onerous labor did the Holy One, blessed be He, create His universe; rather by the word of Hashem, and immediately the heavens were made. So in this case \"and light came into being\" is not written, but rather \"and the light was\", [this means] it existed instantaneously\".", + "Rabbi Shimon the son of Yochai began: \"A man has joy in the answer of his mouth, and a word in season, how good it is (Proverbs 15:23)\". \"A man has joy\", this is the Holy One, blessed be He, as it is said: \"Hashem is a man of war, Hashem is his name (Exodus 15:3)\". \"In the answer of his mouth\" [that corresponds to] \"And Hashem said, let there be light.\" \"And a word in season, how good it is\" [that corresponds to] \"and Hashem saw the light that it was good.\"", + "Rabbi Shimeon Ben Yehotzadak asked Rabbi Shmuel Bar Nachman: Since I heard that you are a master of agadot, tell me from where was the light created? He answered: [the text] teaches that the Holy One of Blessing enveloped Himself [in it] as [one does with] a cloak, and made the splendor of His glory shine from one end of the world to the other. He told him this agadah in a whisper: he said to him - there is even a full verse [about it] 'He wears light as a cloak' (Ps. 104:2). [Rabbi Shmuel Bar Nachman said] And you are telling this to me in a whisper? This is surprising! He told him: Just as I heard it in a whisper, I'm telling you in a whisper. Said Rabbi Berachia in the name of Rabbi Itzchak: The light was created from the place of the Beit Hamikdash, since it is written 'And behold the glory of the God of Israel comes from the way of the East' (Ezekiel 43:2) and there is no His glory except the Beit Hamikdash, as you say: 'A throne of glory, on high from the beginning, the place of our sanctuary' (Jeremiah 17:12) etc.", + "Said Rabbi Simon: Light is written five times here, this corresponds to the five books of Torah. 'God said, “Let there be light” - this corresponds to the book of 'in the beginning', in which the Holy One of Blessing occupied Godself and created His world. 'and there was light' - this corresponds to the book of 'and these are the names', in which Israel came from darkness to light. 'God saw that the light was good' corresponds to the book 'and He called' which is full of many laws. 'And God separated the light from the darkness' corresponds to the book 'in a desert' which makes a distinction between those who left Egypt and those who came into the Land. 'And God called the light Day' corresponds to the book of Repetition of the Torah, which is full of many laws. The group of colleagues challenged Rabbi Simon: and wasn't the Book of 'and He called' full of many laws? He answered them: even He repeated things in it.", + "And God called the light day - Is it not day when there's light? This is surprising! It is taught: the light that was created in the six days of Creation cannot illuminate during the day because it dims the sun, and at night it cannot since it was only created to illuminate during the day. And where is it? It is hidden,and is prepared for the righteous for the Future, as it says \"and the light of the moon will be like the light of the sun, and the light of the sun will be seven times like the light of the seven days\" (Isaiah 30:26). This is surprising! Seven? Aren't they three (days)? Weren't the luminaries created on the fourth? Rather, it is like a person who says 'such and such way I order for the seven days of my wedding feast.' Rabbi Nechemiah said: these are the seven days of mourning for the righteous Metushelach, that the Holy One of Blessing gave to them light in abundance. 'And God saw that the light was good' - Rabbi Ze'ira the son of Rabbi Abahu explained in Cesarea: from where do we know that we do not say a blessing over the candle before its light is established? From here: and He saw; and He separated. Rabbi Yehudah in the name of Rabbi Simon said: He separated it for Himself. The rabbis say: He separated it for the righteous in the Future. This is similar to a king who had a beautiful meal and separated it for his son. Said Rabbi Berachiah: 'Rabbi Yochanan and Rabbi Shimeon ben Lakish, two great ones of the world, explained this: 'and He separated' is a complete separation. This is similar to a king who had two commanders, one to command during the day and one to command during the night, and the two were disputing with one another, one saying 'I command during the day' and the other saying 'I command during the day.' So the king called the first one and said: 'Ploni, the day will be your charge.' And so to the second and said: 'Ploni, the night will be your charge.' Said Rabbi Yochanan: 'This is what the Holy One of Blessing said to Job: \"Have you commanded the morning since your days began, and caused the dawn to know its place?\" (Job 38:12) Do you know your place? This is surprising. Said Rabbi Tanchuma: 'I will say its reason: \"Fashioner of Light and Creator of Darkness, Maker of Peace\" (Isaiah 45:7) From the moment of its creation, He makes peace. 'And God called the light day' - said Rabbi Eleazar: The Holy One of Blessing never unites His name to evil, only to goodness: it is not written 'and God called the light day; and the darkness God called night'; rather, [it is written] 'and the darkness, called night.'", + "Rabbi Judah bar Simon\tsaid: it does\tnot\tsay, ‘Let there be evening,’ but ‘And it was evening.’ Hence we derive that there was a time-system prior to this. Rabbi Abbahu said: This teaches us that God created worlds and destroyed them, saying, ‘This one\tpleases me;\tthose did not please me.’ Rabbi Pinhas said, Rabbi Abbahu derives this from the verse, ‘And God saw all that He had made, and behold it was very good,’ as if to say, ‘This one pleases me, those others did not please me.’ ", + "Rabbi Yannai said: \"From the beginning of his creation of the universe the Holy One, blessed be He, scrutinized the deeds of the righteous and the deeds of the wicked. \"And the earth was formless\", these are the deeds of the wicked. \"And God said, let there be light\", these are the deeds of the righteous. \"And God separated between the light and the dark\", [that is] between the deeds of the righteous and the wicked. \"And God called the light day\", these are the deeds of the righteous. \"And the darkness he called night\", these are the deeds of the wicked. \"And there was evening\", these are the deeds of the wicked\". \"And there was morning\", these are the deeds of the righteous. \"One day\", which the Holy One, blessed be He, gave to them. And what is this [day]? Yom Kippur. Rabbi Tanchuma the son of Jeremiah said: \"on it [that day] four things were created: mountains, heavens, and earth and light\". Rabbi Yudan said: \"on it [that day] the Holy One, blessed be He, was unique and alone in his universe because there was nothing in his universe except for him\". This is in accord with Rabbi Yochanan, but this is not in accord with Rabbi Chanina. Rabbi Yochanan said \"on the second [day] the angels were created. See! It is written \"He lays the beams of his upper chambers in the waters; he makes the clouds his chariot; he walks upon the wings of the wind (Psalm 104:3)\" and it is written \"he makes the winds his angels (Psalm 104:4)\"\". Rabbi Chanina said \"on the fifth [day] the angels were created, as it is said: \"and let fowl fly above the earth (Genesis 1:20)\" and it is written \"and with two [wings] it flies (Isaiah 6:2)\"\". Rabbi Lulyani the son of Tavrai in the name of Rabbi Yitzchak said: \"Whether t is according to the opinion of Rabbi Chanina or according to the opinion of Rabbi Yochanan, everyone agrees that they were not created on the first day, so you cannot say that Michael stretched out the southern section of the firmament, and Gabriel the northern section and the Holy One, blessed be He, measured in the middle. Rather \"I am Hashem, that makes all things; that stretched forth the heavens alone; that spread abroad the earth by Myself (meitti). [Read this as if] \"who is with me? (mi itti) is written: \"who was joined with me in my creation of the universe?\"\"", + "Said Rabbi Shmuel bar Ami - from the beginning of Creation the Holy One of Blessing desired to have partnership with the beings in the lower realm. How can you say this? If it was just a question of the accounting [of days] it only needed to say \"one, two, three\" OR \"first, second, third\" - this is indeed surprising, since [the account of creation beginning with] one and then second and third. When did the Holy One of Blessing solve this? In the setting up of the Mishkan, as it says: \"And the gifter, on the first day, his offering\" - this is the first of the creation of the world. Said the Holy One of Blessing: it is as if on that day I created My world. It is taught: twelve tiaras [measures of beauty] that day received - it was first for the creation of the world, first for kings, first for princes, first for the kohanim, first for the Shechinah, as it says (Ex. 25:8) 'And they shall make Me a sanctuary\", first for blessing, first for worship, first for forbidden animals, first for laws of slaughtering on the north, first for lowering of fire, as it is said (Lev. 9:24): 'And a fire came forth from God etc'" + ], + [ + "And God said, \"Let there be a firmament\" - It is written (Psalms 104:3), \"Who lays the beams of his upper chambers in the waters.\" It is the custom of the world that a king of flesh and blood constructs a palace and makes a roof for it out of stones and wood and dirt. But the Holy One Blessed Be He made a roof for his world out of water, as it says \"Who lays the beams of His upper chambers in the waters.\"", + "\"And God said 'let there be a firmament in the midst of the waters'\". The rabbis said regarding this in the name of Rabbi Chanina, but Rabbi Pinchas and Rabbi Jacob the son of Rabbi Avin said this in the name of Rabbi Samuel son of Nachman: \"when the Holy One, blessed be He, said 'let there be a firmament in the midst of the waters', the middle liquid layer solidified, and the lower heavens were formed, and the heavens above the heavens, the upper ones [were formed]\". Rab said \"their works on the first day were liquid and on the second they were solid. \"Let there be a firmament\" [means] let the firmament solidify\". Rabbi Yehudah the son of Rabbi Simon said \"['let there be a firmament' means] let a thin plating be made for the firmament (raqi'a), just as you see it said \"and they beat thin (vayeraq'u) the plates of gold (Exodus 39:3)\"\". Rabbi Chanina said \"the fire came forth from above and dried the surface of the firmament [solidifying it]\". Rabbi Yochanan came to this conclusion with this verse: \"By His breath [meaning fire] the heavens are smoothed (Job 26:13).\" He used to say: \"Rabbi Chanina taught me well\". Rabbi Yudan the son of Rabbi Shimon said \"the fire went forth from above and it made the surface of the firmament gleam\". R. Berakhyah, R. Yaakov bar R. Avina in the name of R. Abbah bar Kahana said: The work of creation came to teach about the giving of the Torah, and the teaching was revealed through it: \"As when fire kindles the parts” (Isaiah 64:1)—its halves. When did the fire split between the upper and lower [heavens], is it not when the Torah was given!? Thus it was at the creation of the universe.Thus it was at the creation of the universe.\" ", + "Rabbi Pinchas in the name of Rabbi Hoshaya said: \"as the empty space that is between the earth and the firmament, so there is an empty space between the firmament and the upper waters. So \"let there be a firmament in the midst of the waters\" [means] between them and in the middle of them\". Rabbi Tanchuma said: \"I will explain the reasoning. If it is said \"and God made the firmament and divided between the waters which were above the firmament\" I would say that the water is positioned on the very body of the firmament. But as it says \"and between the waters which are over the firmament\", see!, the upper waters are hung upon the word\". Rabbi Acha said: \"[it is] like the flickering of candles, and [its] fruits are the rain waters\".", + "A certain Samaritan asked Rabbi Meir and said to him \"Is it possible that the upper waters are suspended on a word?\" And he replied to him \"yes\". And Rabbi Meir said \"bring me a clepsydra (a water clock)\" and the Samaritan brought a clepsydra and he placed upon it a gold plate, but the water did not stand still [under the plate]. He placed a silver plate on it, but the water did not stand still [under the plate]. But when he placed his finger on [the plate], the water stood still [and the plate did not bob]. The Samaritan said to him \"you are putting your finger on it!\" And Rabbi Meir responded \"See how if my finger stills the water, and I am flesh and blood, how much more does the finger of the Holy One, blessed be He [control the water]. Therefore, the water is hung on a word.\" The Samaritan said to him \"Is it possible that he himself, concerning whom it is written \"Do I not fill the heavens and the earth (Jeremiah 23:24)\" was speaking with Moses from between the poles of the ark?\" Rabbi Meir responded: \"bring to me large mirrors\" and he continued \"look at yourself in what is brought; your reflection in large!\" Meir said to him \"bring me small mirrors\" and he brought small mirrors. Rabbi Meir said \"look at yourself in what is brought, your reflection is small!\" Rabbi Meir said to him \"See how if you can change yourself whenever you want, and you are flesh and blood, how much more he who spoke and the universe came into existence, blessed is He! And so when he wishes to be \"Do I not fill the heavens and the earth (Jeremiah 23:24)\" he is and when he wishes he spoke with Moses from between the poles of the ark. Rabbi Chanina the son of Isei said: \"sometimes the universe and its fullness is not strong enough for the glory of His divinity, and at other times He speaks with man from between the hairs of his head. This is written: \"Then Hashem answered Job out of the whirlwind (se'arah) (Job 38:1)\" [but read instead] from between the hairs (sha'arot) of his head. And still further the Samaritan asked Rabbi Meir \"Is it possible that \"the river of God is full of water (Psalm 65:10)\" from the six days of creation and has not all diminished? How strange!\" And Rabbi Meir said to him: \"Go in and wash yourself and weigh yourself when you have not gone in and then after you have gone in.\" As soon as the Samaritan left he weighed himself and his body weight was not at all diminished. Rabbi Meir said \"now all that sweat that comes out of you, did it not come out of you?\" And the Samaritan said \"yes\". Rabbi Meir responded \"See how if you lost no fluid from your body's spring of fluids, and you are flesh and blood, how much more is it [true regarding] the spring of the Holy One, blessed be He, [that] \"the river of God is full of water (Psalm 65:10)\" and from the six days of creation has not all diminished?\" Rabbi Yochanan said: \"The Holy One, blessed be He, raised up all the waters of creation and set half of them in the firmament and half in the Ocean; it is surprising! It is thus written \"the river (peleg) of God is full of water (Psalm 65:10)\" [the word \"river\" (peleg) must be understood as the Aramaic word] half (palg'a).", + "The firmament is similar to a lake and above the lake is a covering. From the from the lake heat condensation flows from the covering, and the condensation [as rain] descends to the midst of the salt waters [of the sea] and the rain does not mix itself [with the salt water]. Rabbi Jonah said \"do not be amazed, as it is the case that the Jordan River passes through the Sea of Tiberias (the Sea of Galilee) and it does not mix itself with it; this is a miraculous thing to say! A man sifting wheat or chaff in a sieve, the grains have not descended two or three finger-breadths and they have mixed together, but these [raindrops] have traveled and traveled year after year and have not mixed themselves [with salt water].\" Rabbi Yudan, son of Rabbi Shimon says \"it is because he sends them down by a measured deduction, as it is said \"for He draws away (yegara') the drops of water (Job 36:27)\". But see how it says \"and an abatement shall be made (venigra') from your assessment (Leviticus 27:18)\" [showing that the financial use of this root gr' proves that God sends them down in a measured deduction]. The thickness of the earth is equal to the thickness of the firmament, as it is said \"He sits above the circle (chug) of the earth (Isaiah 40:22)\" [and] \"He walked about the circle (chug) of the heavens (Job 22:14)\". Since \"circle\" (chug) occurs in both verses, they are a gezeira shavah [proving the earth and firmament have the same thickness]. Rabbi Acha said in the name of Rabbi Chanina: \"This is like a metal plate\". Rabbi Joshua, the son of Rabbi Nehemiah, said: \"They are about two or three finger-breadths\". Rabbi Shimon the son of Pazzi said: \"The upper waters are greater than the lower waters by about thirty xestes (pints). \"Between the waters above the waters (la-mayim)\" [the lamed's gematria is] thirty [thus proving his point that the waters above have thirty extra pints]. The rabbis said \"they are half and half\".", + "\"And God made the firmament\", this is one of the verses that Ben Zoma shook the world with. He made - how remarkable! sure it [came into existence] at [God's] word, [as it is written], \"With the word of God the heavens were made and with the wind of His mouth all of their armies\". why doesn't it say \"it was good\" on the second day of creation?r yochanan taught in the name of r yosi the son of r chalafta, because hell was created on the second day, as it says \" the topheth has been ready for him since yesterday, a day that has a yesterday but not three days ago. another reason that it dose not say \"it was good\" on the second day, r channina says its because division was created on the second day, as it says: \"and it (the heavens) should separate between the two body's of water\". r tivyomi said if division that is for the sake of fixing the world does not have good all the more so division that is to mix up the world doesn't have good. r shmuel says because the creation of water wasnt finished, it was written on the third day \"it was good\" twice, one for the creation of water and one for the days work. a noble woman asked r yosi, why dosen't it say \"and it was good on the second day? he answered her even so it was included in the end as it says: \"and god saw all that he did and it was very good\" she said back to him this is analogous to six people coming to you give each one a manna and to one of them you don't give anything, then you go back and give one manna to everyone, is it not true that 5 of them have a mana and a 1/6 manna and the last one only has 1/6? he said to her like r shmuel says because the creation of water wasnt finished, it was written on the third day \"it was good\" twice, one for the creation of water and one for the days work. r levi in the name of r tanchum the son of r chnelyayi said, it states in the verse:\" he (god) tells the end in the beginning\", from the beginning of creation god saw Moses who is called \"good\" and was ultimately was going to be punished from an issue regarding water and therefore did not write and it was good regarding the water. r simon in the name of r levi said it is analogous to a king who had a bad legion, the king said since this legion is no good my name shouldn't be called on it, so too god said, since these waters punished the generation of the flood, dor enosh, and haflaga it should not be written regarding them \"forit was good\" ", + "\"And God called the firmament heavens (shamayim)\" (Gen. 1:8). Rav says, [shamayim means] fire (aish) and water (mayim) [mixed together]. Rabbi Abba the son of [Rav] Kahanah said in the name of Rav, the Holy One, Blessed be He took fire (aish) and water (mayim), joined them together and made the heavens ((ai)sh+mayim = shamayim). Another version, [although] the word is written \"shamayim,\" [it can be read as shamim (\"evaluate\")], for they (i.e., the heavens) shamim (evaluate) the actions of the creations. If they merit it then \"the heavens will tell his righteousness\" (Ps. 97:6), and if not, \"the heavens will reveal his sin\" (Job 20:27). Another version, [the heavens are called] shamayim because the creations mishtom'mim (\"wonder\") about them, saying, \"What are they made of, are they made of fire, [or] are they made of water? Water or fire?!!!\" Rabbi Pinchas in the name of Rabbi Levi said, he came and revealed it, [as it is said], \"He lays the beams of his upper chambers in the waters\" (Ps. 104.3), thus you must say, they are made of water. \"Spices\" (samim (סַּמִּֽים), as referenced in Ex. 25:6, connected to the word \"בְּשָׂמִים֙\", which can be read \"spices\" or \"in heaven\") what are these \"spices\" [that are referenced]? From them [the heavens] turn green and from them they redden, from them they blacken and from them they whiten, and thus the heavens sometimes are green, and sometimes are red, sometimes are black, and sometimes are white. Rabbi Yitzchak said, \"shamayim\" means \"water travels\" (sah mayim), a shipment (טְעוֹן) of water. For example, [this is similar] to milk that was placed in a bowl, before a single drop of m'so (a liquid agent used for curdling milk) drips into it, [the milk] moves back and forth, but as soon as a drop of m'so drips into it, it coagulates and stands still, thus [it says], \"The pillars of the heavens tremble\" (Job 26:11). The heavens stood still [because God] placed m'so inside them, and so \"it was evening and it was morning the second day\" (Gen. 1:8). Thus Rav said, \"[the waters] were wet on the first day, and on the second day they congealed.\"" + ], + [ + "", + "", + "", + "", + "", + "", + "", + "G-d called the dry land \"Earth\" (<li>Eretz</li>). Why was it called Earth? Because it wanted (<li>ratztah</li>) to do the will (<li>ratzon</li>) of its Creator. R Natan in the name of R Acha, and R Berechiah in the name of R Yitzchak, stated: (Bereishis 17:1) I am Almighty G-d. I am the One who told the heavens and earth, \"Enough!\" Because if not, they would have continued growing until now. And to the gathering of water, he called seas. R Yose the son of R Chalafta said, isn't it one sea? What does it teach by saying seas? That the taste of fish is different when fished at Akko, Tzidon and Aspamia. " + ], + [ + "And God said \"Let there be luminaries\" (Genesis 1:14) R. Yohanan expounded \"He made the moon for the holidays:\" (Psalms 104:19) Said R. Yohanan: \"[The moon] was not created to cast light; only the sun was. Why then was the moon created? In order to sanctify by its reckoning the Firsts of the Months and years.\" R. Shiloh of Kh'far T'marta said in the name of R Yohanan, \"Even though 'he made the moon for the the holidays,' 'the sun knows when to set,' (Psalms 104:19) meaning, by the sun is its setting known, meaning that we only count by the moon once the sun sets. Yusti Havra said in the name of R. Berekhyah, \"Behold it says 'And they departed Ra'meses in the first month on the 15th of the month,' and if you count according to the moon, it was still only the 14th -- behold we do not count according to the moon but rather from the setting of the sun.\" R. Azaryah said in the name of R. Hanina, \"[The moon] was not created to cast light; only the sun was. Why then was the moon created? Rather, it teaches that the holy, blessed He foresaw that in the future the idolaters would make [the luminaries] into gods. The holy, blessed He said, 'If the idolaters make two competing [luminaries] into gods, all the more so would they make one [luminary into a god].'\" R. Berekhyah said in the name of R. Simon, \"Both were created to cast light, for it says 'And they will serve as luminaries to shine upon the earth,' (Gen. 1:15) and it says 'And God gave them into the firmament of the heavens to shine upon the earth.' (Gen. 1:17) [The Midrash continues to expound Gen. 1:14.] And they will be for signs: these are the sabbaths. And for holidays: these are the Three Pilgrimages. And for the days: these are the Firsts of the Months. And for the years: this is the sanctification of the years.\"" + ], + [], + [ + "", + "Rabbi Hama bar Hanina opened with the verse from Job 20:4, \"Do you know this from of old?\" Rabbi Hama bar Hanina said, \"This can be compared to a country that lacked dough. They asked each other what was done in the country that day. On Friday, they asked what was done on Thursday, and so on backward until they came to Wednesday. What was done on Wednesday? They did not ask because they were preoccupied with preparing the dough for the bread. In the same way, every day they would ask each other what the Holy One, Blessed be He, created. On Friday, they would ask what was created on Thursday, and so on backward until they came to Sunday. Who would ask what was created on Sunday? No one would ask because they were preoccupied with preparing the dough for the bread. Similarly, they would not ask about the Torah that existed before the creation of the world. As Rabbi Shimon ben Lakish said, 'The Torah preceded the world by two thousand years.'\" \"And I was with him an artisan, etc., and the day of the Holy One, blessed be He, is one thousand years, as it is written (Psalms 90:4): 'For a thousand years in Your sight are like yesterday when it is past.' You knew this from me until [the end]. The Torah knows what came before the creation of the world, but you have no business to inquire except (Job 20:4): 'Do you not know this of old, since man was placed on earth?' Rabbi Elazar said in the name of Ben Sira: 'Do not inquire into things that are too great for you, do not search out things that are hidden from you, do not try to unravel things that are too difficult for you, keep your mind on what has been ordained for you, and do not worry about mysteries.'\"" + ], + [ + "1. \"And God saw all that He had made, and behold it was very good.\" (Bereshit 1:31), Rabbi Levi began: (Proverbs 25:2) \"It is the glory of God to conceal a matter, And the glory of a king to explicate a matter.\" Rabbi Levi said in the name of Rabbi Chama bar Chanina: From the beginning of the book to this point is Divine glory, a concealed matter. From this point on is kings' glory, explicated matters. The glory of the words of Torah, which are compared to kings, as it says, (Proverbs 8:15) \"Through me [Wisdom] kings reign,\" are explicated matters.", + "2. Alternately, \"And God saw all that He had made, and behold it was very good.\" Rabbi Tanchuma began: (Eccl. 3:11) \"He brings everything to pass precisely at its time.\" Rabbi Tanchuma said: The world was created at its time; the world was not appropriate for creation before this. Rabbi Abahu said: From this we learn that the Holy Blessed One was creating worlds and destroying them, creating worlds and destroying them, until he created these. He said, \"This is good for me; those are not good for me.\" Rabbi Pinchas explained Rabbi Abahu's reasoning: \"And God saw all (pl.) that He had made, and behold it was very good (sing.).\" THIS is good for me; THOSE are not good for me. ", + "3. Alternately, \"And God saw all that He had made, and found it very good.\" Rabbi Yohanan said: When a mortal king builds a palace, he must separately observe the upstairs and the downstairs. But the Holy Blessed One observes both upper and lower at once. Rabbi Shimon ben Lakish said: ", + "", + "In the Torah of Rabbi Meir they found written 'and behold it was very good' - as 'and behold death was good'. Rabbi Shmuel Bar Nachman said: I was riding on the shoulder of my elder, and he was going from his city to Kfar Chanan through the way of Beit She'an, and I heard Rabbi Shime'on ben Eleazar sitting and explaining in the name of Rabbi Meir: 'and behold it was very good' - as 'and behold death was good.' Rabbi Chama bar Chanina and Rabbi Yonatan [disagree]. Rabbi Chama bar Chanina said: \"it would have been proper that the First Adam did not taste the taste of death - and why was he charged with death? One reason: it is written (Ezekiel 28:13) [Ezekiel 28:12 begins: Son of man, take up a lamentation for the king of Tyre, and say to him: Thus says the Lord GOD: Your seal most accurate, full of wisdom, and perfect in beauty] 'you were in the Garden of Eden' - was Chirom in the Garden of Eden? Impossible! Rather, [Ezekiel/Gd] said to him 'you were the one who caused the one in the Garden to die.'\" Rabbi Chia, the son of the son of Rabbi Berachia said in the name of Rabbi Berachia 'you were a covering cherub' (Ezekiel 28:14) ['covering' can also be understood as 'washing away'] you were the one who cause that same cherub to die.\" Rabbi Yonatan said to him: \"if that was so, let [God] decree death to the evil ones only, and let Him not decree death on the righteous. But then the evil ones would not repent over their deceptions, and also so that the evil ones wouldn't say 'the only reason the righteous are alive is that they are accostumed to do mitzvot and good deeds, let us be accostumed to do mitzvot and good deeds - and this doing would not be for its own sake. ...", + "Rabbi Shime'on ben Eleazar: 'behold it was very good' - and behold sleep is good. And is sleep very good? Impossible! Don't we teach 'wine and sleep of the evil ones are good for them and good for the world'? Rather, it is because of with a little sleep a person is able to stand and work hard for much Torah.", + "Rabbi Nahman said in Rabbi Samuel's name: 'Behold, it was good' refers to the Good Desire; 'And behold, it was very good' refers to the Evil Desire. (It only says 'very good' after man was created with both the good and bad inclinations, in all other cases it only says 'and God saw that it was good') Can then the Evil Desire be very good? That would be extraordinary! But without the Evil Desire, however, no man would build a house, take a wife and beget children; and thus said Solomon: 'Again, I considered all labour and all excelling in work, that it is a man's rivalry with his neighbor.' (Ecclesiastes 4:4). ", + "Rav Huna said: \"behold it was very good\" (Genesis 1:31). Behold it was very good, this is the quality/function of suffering [present in the world]. And is suffering very good? Impossible! Rather, this means that through its hands, creation comes to the world to come. So Shlomo said: (Proverbs 6:23) 'and the way of life is admonishments and reproof'. You said: 'go and find out what is the way that brings a person to the world to come. I say - this is the quality of punishment.", + "Rabbi Ze'ira said: \"behold it was very good\" (Genesis 1:31) this is the Garden of Eden. \"AND behold it was very good\" this is Gehinom. And is Gehinom very good? Impossible! An allegory: a king had an orchard and put within it workers, and built a treasure-house at its entrance, and said: 'whoever works him/herself appropriately with the work of the orchard can come into the treasure-house, and whoever did not, can not. So too, whoever accustoms him/herself with mitzvot and good deeds, behold this is the Garden of Eden; and whoever does not, behold this is Gehinom.", + "Rabbi Shmuel Bar Itzchak said: \"behold it was very good\" (Genesis 1:31) this is an angel of life. \"AND behold it was very good\" this is the Angel of Death. And is the Angel of Death very good? Impossible! Rather, [an allegory:] a king made a meal and invited the guests and put in front of them a tray filled with all good food, and said: whoever eats and blesses the king will eat and feel good, and whoever eats and does not bless the king, off with his head with a sword. So too, whoever accustoms him/herself with mitzvot and good deeds, behold this is an angel of life; and whoever does not, behold this is the Angel of Death.", + "Rabbi Shime'on bar Abba said: \"behold it was very good\" (Genesis 1:31) this is the quality/function of good [present in the world]. \"AND behold it was very good\" this is the quality/function of punishment [present in the world]. And is punishment very good? Impossible! Rather, [God] who is about to bring punishment, is careful on how He brings it. Rabbi Simon said, in the name of Rabbi Shime'on bar Abba: \"all rules [regarding punishment] have been cancelled, the only one that was not cancelled is measure-for-measure. Rav Huna says in the name of Rabbi Yosi: At the beginning of the Creation of the world the Holy One of Blessing saw that by the measure one measures others, s/he will be measured. Therefore the sages said: \"and behold it was very good\" - this is the good measure.", + "The rabbis say [the following teaching] in the name of Rabi Chanina bar Idey and Rabbi Pinchas and Rabbi Chilkyah: good is the human being. The letters of one are the letters of the other, particularly about it is written \"And God saw all that He had made, and it was very good\" (Genesis 1:31). This is the human being....", + "Rabbi Shime'on Ben Lakish says: \"Behold it was good\" that is the Heavenly rule; \"and behold it was very good\"(Genesis 1:31) that is the Roman rule. And is the Roman rule very good? Impossible! Rather, [the Roman rule] takes up the cause of the wronged, as it is written \"I made the land, and I created the human on it\" (Isaiah 45:12)", + "And was night and was day, the sixth day (Genesis 1:31) Rabi Yudan said: this is the extra hour that we add from the common time to the holy time, and at that hour the work of creation was finished - that is why it says \"the\" sixth day. Said Rabi Simon bar Marta: up to here we counted the count of the universe, from here onward we count a different count.\n" + ], + [ + "", + "", + "", + "", + "", + "Bar Sira said (Ben Sira 38:7-8), \"God brings forth spices from the earth. With them the healer heals the ailments, and with them the perfumer perfumes the perfumes.\" Said Rabbi Simon, \"There isn't a single herb or spice that doesn't have a constellation in the firmaments that smacks it and tells it to grow.\" And behold, this is written in Job 38:33: \"Do you know the laws of Heaven? Can you place its authority (šiṭro) on Earth?\" etc. The language is \"šoṭer\" (officer/regulator). \"Can you tie binds on the Pleiades, or the cords of Orion loosen?\" (Job 38:31) Rabbi Ḥanina bar Pappa and Rabbi Simon said, \"The Pleiades binds the fruits, and Orion pulls from binding to binding.\" And behold, this is written (Job 38:32) \"Can you bring out the Zodiac in its season, Ursa Major with her sons you can lead?\" Rabbi Tanḥum bar Ḥiyya and Rabbi Simon said, \"A constellation is 'Mazal' because it stretches [m'mazzer] out the fruits.\"" + ], + [ + "", + "\"And Elokim blessed the seventh day and sanctified it\"- Rabbi Yishmael says: \"He blessed it\" with manna \"and sanctified it\" with manna, He blessed it with manna-for all the days of the week one omer [portion] fell [per person], on Friday two omer [portions] fell [per person]. He sanctified it with manna [on Shabbat] it didn't fall at all. Rabbi Nosson says: He blessed it with manna and sanctified it with blessing. Rabbi Yitzhak says: He blessed it with manna, and sanctified it with the gatherer [of sticks]. \"And He blessed it\" with robing. Rav Huna says: [one] must change [one's clothes]. R' Chiyya in the name of Rav Yochanon says: [one] must mingle [a garment along with his weekday clothes for the honor of Shabbat]. Avin son of Chasdai says [one] must [let one's cloak] hang. Rabbi Yermiah and R' Zeirah were walking together, and R' Yermiah's cloak was tucked up and Rabbi Zeirah let it hang. This [reflects] what was said [that] one must lower [one's cloak]. R' Elazar says: \"He blessed it\" with a candle and this occurred to me, one time I lit a candle on the eve of Shabbat and I came and I found it [still] lit at the end of Shabbat and it wasn't diminished at all. \"He blessed it\" with the light of the face of man, \"He sanctified it\" with the light of of the face of man. The light of man's face throughout the week isn't comparable to [his face] on Shabbat. \"He blessed it\" with luminaries, R' Shimon son of Yehuda the man of Acco says in the name of R' Shimon: even though the luminaries were cursed from the Shabbat eve ... Rabbi Yehudah son of Rabbi Simon said : The light that the Holy Blessed One created on the first day, a person could see with it from one end of the universe to the other. Once God saw the perverse actions of the people of the generation of the flood and the generation of the dispersion, God got up and hid [this light], and reserved it for the righteous in the future. From where do we know that God hid it? As it says (Job 38:15), “And [God] withheld from the wicked their light, and the haughty arm shall be broken.” And from where do we know that [God] reserved it for the righteous in the future? As it says (Proverbs 4:18), “And the path of the righteous is like a glowing light, that grows and shines until the arrival of day.” Rabbi Levi said in the name of Rabbi Z’eira: That light served for thirty-six hours - twelve hours on the eve of Shabbat, twelve hours of the night of Shabbat, and the twelve hours of Shabbat [day]. Once the sun set on Saturday night, the darkness began to settle in, Primordial Adam [and exclaimed], “‘Surely darkness comes to bruise/conceal me’ (יְשׁוּפֵנִי; Psalm 139:11); perhaps the one of whom it is said, ‘They shall strike(יְשׁוּפְךָ) at your head’ (Genesis 3:15) will come to attack me?” What did the blessed Holy One do? He presented him with two flints, which he [Adam? God?] struck together and light came forth, whereupon he blessed it, as it is written, “The night was light for my sake” (Psalm 139:11). What did the Holy Blessed One do? He presented him with two flints, which he [Adam? God?] struck together and light came forth, whereupon he blessed it, as it is written, “The night was light for my sake” (Psalm 139:11). What blessing did he say on them? “Who creates the lights of fire.” This is consistent with the opinion of Samuel, for Samuel said: “Why do we recite a blessing over light at the end of Shabbat? Because then it was first created. ", + "Rabbi Yehudah son of Rabbi Simon said: The light that the Holy Blessed One created on the first day, a person could see with it from one end of the universe to the other. Once God saw the perverse actions of the people of the generation of the flood and the generation of the dispersion, God got up and hid [this light], and reserved it for the righteous in the future. From where do we know that God hid it? As it says (Job 38:15), “And [God] withheld from the wicked their light, and the haughty arm shall be broken.” And from where do we know that [God] reserved it for the righteous in the future? As it says (Proverbs 4:18), “And the path of the righteous is like a glowing light, that grows and shines until the arrival of day.” Rabbi Levi said in the name of Rabbi Z’eira: That light served for thirty-six hours - twelve hours on the eve of Shabbat, twelve hours of the night of Shabbat, and the twelve hours of Shabbat [day]. Once the sun set on Saturday night, the darkness began to settle in.", + "...Bless it (the day) with delicacies. Rabbeinu (Rabbi Yehudah/Rebbi) made a feast for Antoninus on the Shabbat. They brought before him prepared foods that were cold. He ate from them and found them very tasty. He (Rebbi) made a feast for him (Antoninus) on a weekday and brought before him steaming foods. He (Antoninus) said to him (Rebbi) those (the cold food on Shabbat) tasted better to me than these (warm foods). He (Rebbi) explained that the warm weekday food was missing a single spice. He (Antoninus) said to him, ‘and is there anything in the king’s treasury that is lacking? He (Rebbi) said that the food was missing Shabbat, Do you have Shabbat?", + "", + "...A philosopher asked Rabbi Hoshayah: He said to him, if God so loves circumcision why did he not give it to Adam. He said to him, why does that man (you) shave the corners of your head and leave the corners of your beard? He said to him because it grew with me in folly. He said to him: if so you should blind your eyes, lop off your hand, and sever you legs since they grew with in follow. He said to him: To these words we have come wonder. He said to him: Anything created in the first six days, needs further actions, for example mustard seeds need sweetening, peas needs sweetening, wheat needs grinding, even humans need fixing.", + "", + "Why did God bless Shabbat? Rabbi Berekiah says: \"Because it has no partner. The first day of the week has the second, the third has the fourth, the fifth has the sixth, but Shabbat has no partner. Rabbi Samuel ben Nahman said: Because it cannot be postponed: a festival can be postponed, as well as the Day of Atonement [because these are days which a beit din must declare to be a new moon]. Rabbi Shimon bar Yochai taught: Shabbat pleaded with the Holy One, Blessed be God saying: \"Everyone else has a partner, but I have nothing!\" God answered saying: \"The community of Israel will be your partner.\" God continued: \"And when thy stood before Sinai, God said to the Israelites: \"Remember what I said to Shabbat, that the community of Israel is your partner, [in the words of scripture] \"Remember Shabbat and keep it holy\" (Exodus 20:8).", + "Rabbi Levi said in the name of Rabbi Chama bar Chanina: Three creations created The Holy One, blessed be He, on each day: on the first, heaven, earth, and light; on the second, the firmament, Gehenna, and the angels; on the third, trees, herbs, and the Garden of Eden; on the fourth, the sun, the moon, and the constellations; on the fifth, birds, fish, and the Leviathan; on the sixth, Adam, Eve, and moving creatures. Rabbi Pinchas said: On the sixth He created six things: Adam, Eve, moving creatures, cattle, wild beasts, and demons. Rabbi Benayah said: \"That God created and did/made\" is not written here, but \"that God created to do/make\": All that the Holy One, blessed be He, would have created on the seventh, He did earlier and created it on the sixth.", + "Rabbi Pinchas said in the name of Rabbi Hoshaya: Even though it says: \"for thereon He abstained from all His work\", He abstained from the work of [creating] His world, but He did not abstain from the work on the wicked and not from the work on the righteous, but He labours with them both. He shows both the wicked and the righteous the nature [or: a semblance] of their designs. From where [do we know] that the punishment of the wicked is called \"work\"? From what is said in Jer. 50:25: \"The Eternal One opened His armoury and brought out the weapons of His wrath; surely that is work.\" And from where [do we know] that the reward of the righteous is called \"work\"? From what is said in Ps. 31:20: \"How great is Your goodness that You store up for those who fear You; You labour for those who take refuge in You in the sight of the sons of men.\"" + ], + [ + "", + "", + "", + "", + "", + "", + "", + "All that you see, they are generations of heavens and earth, as it is said: “In beginning, E-lohim created heavens and earth” (Gen 1:1). On the second [day] He created from the upper ones, as it is said: “And E-lohim said: Let there be a firmament.” On the third He created from the lower ones: “And E-lohim said: Let the earth sprout”. On the fourth He created from the upper ones: “Let there be lights” On the fifth He created from the lower ones: “Let the waters swarm” On the sixth He came to create the Human. He said: If I create him from the upper ones, then the upper ones will be greater than the lower ones by one creation, and there won’t be peace in the world; and if I create him from the lower ones, then the lower ones will be greater than the upper ones by one creation, and there won’t be peace in the world. Rather, here am I [going to] create him from the upper ones and the lower ones, for the sake of peace. ‘And Ad-nai E-lohim formed him dirt from the ground’—from the lower ones; ‘and He blew in his nostrils life’s breath (Gen 2:7)—from the upper ones. This is what Rabbi Shime'on ben Lakish says: \"Dominion and dread are His; He imposes peace in His heights.\" (Job 25:2). The word \"dominion\" is [the angel] Gavriel, \"dread\" is [the angel] Michael." + ], + [ + "", + "", + "Rabbi Shimon Bar Yochai Said: Three things are of equal importance, and these are them: earth, humankind, and rain. Rabbi Levi Bar Hiyya said: And these three are from three letters, to teach you that if there's no earth there's no rain, and if there's no rain there's no earth, and without either of them there's no humankind. " + ], + [ + "", + "", + "\"Formed\" [with two yuds, symbolizing] two formations, a formation/impulse from the lower ones, and a formation/impulse from the upper ones. Rabbi Yehoshua bar Nechemiah in the name of Rabbi Chanina bar Itzchak [dispute with] the rabbis, in the name of Rabbi Eliezer. [God] created in the human four creations from the upper ones, and four from the lower ones. A person eats and drinks like an animal, has sex and reproduces like an animal, goes to the bathroom like an animal, and dies like an animal. From above: a person stands up like the angels of service, speaks, and sees, and understands - like the angels of service. And an animal does not see? This is surprising! Rather, \"seeing\" means \"takes a side in a dispute\". Rabbi Tafduyey said in the name of Rabbi Acha: the upper ones were created in the image and in the likeness, and they do not have sex and reproduce. And the lower ones have sex and reproduce and were not created in the image and likeness. Said the Holy One, Blessed: \"If I create Adam with image and likeness and from the upper ones and with sex and reproduction from the lower ones.\" Said rabbi Tafduyey in the name of Rabbi Acha: Said the Holy One, Blessed: \"If I create Adam [solely] from the upper ones, he lives and won’t die; [solely] from the lower ones, he dies and won’t live. So I will create him from these and from these, and if he sins he dies, and if he does not, he lives.\n" + ], + [ + "", + "", + "", + "", + "", + "", + "What was the tree, from which Adam and Eve ate? Rabbi Meir said, it was wheat. When a person lacks knowledge people say \"That person has not eaten bread made from wheat even a day.\" Rabbi Shmuel bar Rabbi Yitzhak asked before Rabbi Zeira and said to him \"Is it possible that it is wheat?\" He said to him, \"Yes!\" He said to him, \"But isn't it written, 'tree'\" He said to him, \"It rose like the ceders of Lebanon\" Rabbi Yaakov Bar Aha said: Rabbi Nechemiah and the Rabbis disagree. Rabbi Nechemiah said, \"[When we bless our bread we should say]...'the one who brings bread from the earth', since bread already came from the earth.\" But the Rabbis say, \"'who is bringing bread from the earth' since in the future he will bring bread from the earth, as it is said, 'There will be a abundant grain in the land.' (Psalm 72:16). What does the word lefet mean? Two [scholars] disagree. They are Rabbi Hanina son of Yitzhak and Rabbi Shmuel Bar Ami. One says: lefet means there was no bread and the other says lefet means there will be no bread in the future. Rabbi Jeremiah recited the blessing before Rabbi Zeira as \"The one who brings bread from the earth\" and he praised him. But does that mean we hold like Rabbi Nehemiah? Rather we say it so we don't mix up the letters." + ], + [], + [ + "\"And the Lord God said, 'It is not good for man to be alone' (Genesis 2:18). The world was created through ten sayings, which are as follows: 'In the beginning' (Genesis 1:1); 'And the spirit of God moved' (Genesis 1:2); 'And God said, let there be light' (Genesis 1:3); 'And God said, let there be a firmament' (Genesis 1:6); 'And God said, let the waters be gathered together' (Genesis 1:9); 'And God said, let the earth bring forth grass' (Genesis 1:11); 'And God said, let there be lights' (Genesis 1:14); 'And God said, let the waters bring forth abundantly' (Genesis 1:20); 'And God said, let the earth bring forth' (Genesis 1:24); 'And God said, let us make man.' (Genesis 1:26). Rabbi Menachem bar Yossi explains that the phrase 'And the spirit of God moved' refers to the Holy Spirit, and that the phrase 'And the Lord God said, It is not good for man to be alone' was a saying that was given to the Holy Spirit separately. Rabbi Jacob ben Kurshai says that this saying was given to the Holy Spirit in its own right.\"" + ], + [ + "\"And God built [out of] the rib\" - Rabbi Eliezer said in the name of Rabbi Yossi the son of Zimra: woman was endowed with more understanding than man. As it is taught: at eleven years and one day, her vows stick; at twelve years and one day her vows apply; and all twelve-year-olds are checked. But for males, at twelve years and one day his vows stick; at thirteen years they apply, and all thirteen-year-olds are checked. Rabbi Yirmiya said in the name of Rabbi Shmuel bar Yitzchak: there are those that say the opposite, as the way of a woman is to sit in her home, and the way of a many is to go out to the marketplace and learn understanding from others. Rabbi Aybu said, and some attribute it to the name of Rabbi Benaya, and it is [also] taught in the name of Rabbi Shimon ben Yochai: [God] adorned her [Eve] like a bride, and afterwards brought her to him [Adam]. In some places they call 'kil'ata' [braids] 'bin'yata' [net-works]. Rabbi Hamma bar Chanina said: you think that she was brought to him under a carob or sycamore tree, rather she was adorned with twenty four kinds of finery, and then brought to him, as it says: \"In Eden, the garden of God you were, and all precious stones were your covering: the carnelian, the topaz...\" (Ezekiel 28:13). The Rabbis and Rabbi Shimon ben Lakish; the Rabbis said: ten, and Rabbi Shimon said: eleven. Rabbi Hamma bar Chanina and Rabbi Shimon ben Lakish both said: a general rule followed by a specific; follow the general rule by adding the specific, and it is all in the general rule - \"every precious stone is your covering\" is a general rule. \"Carnelian, topaz, emerald, beryl...\" are the specifics. Follow the general rule - \"every precious stone is your covering.\" Rabbi Levi and Rabbi Simon: one said nine, and one said ten. The one who said ten is like the Rabbis, and the one who said nine argues that the \"gold\" mentioned in the verse surely does not refer to a canopy. Rabbi Acha bar Chanina said: he made walls of gold and coverings of precious stones and pearls. Rabbi Eleazar bar Bisna said in the name of Rabbi Aha: He even made him hooks of gold.", + "Rabbi Yehoshua of Sichnin said in the name of Rabbi Levi: \"And He built\" is written; He contemplated from where to create her. He said: I will not create her from the head, lest she be haughty; I will not create her from the eye, lest she be coquettish; I will not create her from the ear, lest she be an eavesdropper; I will not create her from the mouth, lest she be a chatter-box; I will not create her from the heart, lest she be jealous; I will not create her from the hand, lest she be a thief; I will not create her from the leg, lest she be a run-about; rather, I will create create her from the most modest place on a person, as even when a person stands naked this place is covered. And as He created each and every limb of the woman, He would say to her: be a modest woman, be a modest woman! Nevertheless, \"And they have disregarded all of my counsel\" (Proverbs 1:25). I did not create her from the head, and yet she is haughty, as it says: \"And they walk with stretched-forth necks\" (Isaiah 3:16). And not from the eye, yet she is coquettish, as it says: \"and with wanton eyes\" (ibid.). And not from the ear, and yet she is an eavesdropper, as it says: \"And Sarah listened from the entrance of the tent\" (Genesis 18:10). And not from the heart, and yet she is jealous, as it says: \"And Rachel was jealous of her sister\" (Genesis 30:1). And not from the hand, and yet she is a thief, as it says: \"And Rachel stole the idols\" (Genesis 31:19). And not from the leg, and yet she is a run-about, as it says: \"And Dinah went out...\" (Genesis 34:1).", + "Rav Hisda said: He built her an extra store-room [womb] more than the man, wider at the bottom and narrower at the top, so that it could receive fetuses. \"And He brought her to the man\" - Rabbi Avin said: happy is the townsperson, who has the King as a friend.", + "\"And Adam said: this is now...\" Rabbi Yehuda bar Rebbi said: In the beginning He created her, and [Adam] saw that she was full of secretions and blood and separated her from him, and He returned and created her a second time. As it says: \"this is now\" this is the woman this time. This is now for me the one who will be my partner in the future. As it says: \"A golden bell (pa'amon) and a pomegranate\" (Exodus 28:34). \"This is now\" - this is she that perturbed me all night. It was asked before Rabbi Shimon ben Lakish: why was Adam not tired from all his dreams, but was tired from this one [Eve]? He said to them: because at the beginning of her creation she was just a dream, as it says: \"bone of my bones, flesh of my flesh.\" Rabbi Tanhuma said: if a man marries a relative, of him it is written: \"bone of my bones.\" \"This one shall be called 'woman' because she was taken from man.\" From here we learn that Torah was given in Hebrew. Rabbi Pinchas and Rabbi Hilkiya in the name of Rabbi Simon said: just as the Torah was given in Hebrew, so too the world was created in Hebrew. You have heard it said: 'man' and 'woman' [in other languages as distinct words, unrelated to each other], so why ish and isha [the words for 'man' and 'woman' in Hebrew, which are related to each other]? Because this word falls from this word [and, hence, the grammatical inconsistency is explained if the Torah was given in Hebrew].", + "\"Therefore a man will abandon.\" It was taught: a convert that converted and was married to his sister, whether from the mother or the father - it is acceptable, according to Rabbi Meir. The Sages say: from the mother it is acceptable, from the father, it must be established that he does not worship idols. A refutation arose: does it not say: \"And moreover, she is my sister, the daughter of my father...\" (Genesis 20:12)! He said to them: reply to them by their own reasoning. Rabbi Meir refuted: \"Therefore a man will abandon his father and his mother\" (Genesis 2:24). Rabbi Yochanan said: they explained this verse \"therefore a man will abandon his father and his mother\" the one who supports his father, the one who supports his mother. Rabbi Abahu refuted: does it not say: \"And Amram took Yocheved his cousin\" (Exodus 6:20)! Rabbi Shimon the son of Rabbi Abahu said: from here would we learn that at the time of the children of Noah, Israel acted differently, before the giving of the Torah!? Rabbi Levi said: we explain the verse \"therefore a man will abandon...\" the one who is supported by his father, or by his mother. Rabbi Abahu in the name of Rabbi Yochanan said: the children of Noah, in matters of marriage are obligated, in matters of engagement are not. Rabbi Yonah in the name of Rabbi Shmuel said: if a whore is in the marketplace, and two men come to her, the first is exempt and the second is liable, because he was sleeping with a married woman. Did the first one intend to acquire her [as a wife]?! It is said: intercourse at the time of the children of Noah acquires, even not in the way of [later] Judaism. And how do we know that they did not divorce? Rabbi Yehuda in the name of Rabbi Simon and Rabbi Chanin in the name of Rabbi Yochanan said: they did not divorce, or they both divorced each other. Rabbi Yochanan said: his wife divorced him and gave him a bill of divorce. Rabbi Hiyya taught: an idol-worshipper that divorced his wife, and she went and married someone else, and then they both went and converted to Judaism, I do not apply to them the verse \"The first husband that sent her away cannot...\" (Deuteronomy 24:4). Rabbi Aha in the name of Rabbi Hanina bar Pappa said: in the whole book of Malachi it is written 'Hashem, Lord of Hosts' but here it is written 'the God of Israel' as it says: \"For I hate sending away, said Hashem, God of Israel\" (Malachi 2:16) - as if to say, God's name only rests on Israel. Rabbi Haggai said: When Israel was exiled, the women's faces were blackened from the sun, and they were left and the men went and married Amonite women. They went and circled the altar, crying, as Malachi says: \"And this do a second time\" (Malachi 2:13) - a second time in relation to Shittim. \"Cover with tears the altar of Hashem with wailing and sighing\" (ibid.), the Holy One Blessed be He said: who will accept these tears and wailing, since you stole and did violence to and took it's beauty from her, now you will send her away? And how do we know that they were fastidious about sexual impropriety like Israel? As it says: \"And he cleaved to his wife\" (Genesis 2:24) and not the wife of his friend, or another man, or an animal. Rabbi Shmuel and Rabbi Abahu and Rabbi Eleazar in the name of Rabbi Hanina said: a child of Noah who comes to his wife unnaturally is liable for the death penalty. Rabbi Assi said: every crime written about the children of Noah is not judged on the metric of positive and negative commandments; rather, they all require the death penalty. How do we know this? \"And he cleaved to his wife and they became as one flesh\" (ibid.).", + "\"And they were both naked.\" Rabbi Eleazar said: there were three who did not wait for their contentment even six hours, and these are they: Adam, and Israel, and Sisra. Adam, as it says: \"and they were not embarrassed\" (Genesis 2:25) - six hours had not passed, and he was content. Israel, as it says: \"And the nation saw that Moses delayed\" (Exodus 32:1), when six hours had passed and Moses had not appeared. Sisra, as it says: \"Why does his chariot delay in coming?\" (Judges 5:28) - every day he would come in three or four hours, and today six hours have past and he is not here - these are all cases related to \"and they were not embarrassed.\" \"And the snake was crafty\" (Genesis 3:1) - the text only needed to continue with \"And Hashem God made for Adam and his wife...\" (Genesis 3:21). Rabbi Yehoshua ben Karchah said: to teach you which temptation the snake sprung on them - he saw them engaged in the way of the world, and desired here. Rabbi Yaakov of the village of Hannin said: to not pause the story of the snake." + ], + [ + "", + "", + "", + "", + "", + "(Genesis 3:7) \"And the eyes of both of them were opened\", and were they really blind? Rabbi Yodan in the name of Rabbi Yochanan ben Zakkai and Rabbi Barachia in the name of Rabbi Akiva said: A parable of the urbanite who was passing by the shop of a glazier, and there was a box full of glasses and glassware in front of him, and he took them and broke them with his stick, [the glazier] stood and grabbed [the urbanite]. He said to him : I know that no good will come to me from you, but come, and I will show you how many good things you have lost, in the same manner he [God] showed them how many the generations to come have lost. \"And they knew that they were naked,\" (Genesis 3:7) and even the only commandment they had in their hands - they stripped themselves of it. \"And they sewed a fig leaf,\" (Genesis 3:7) said Rabbi Shimon ben Yochai: A fig tree that brought grief [תואנה] to the world, and Rabbi Yitzchak said: You have spoiled your deeds, take one thread and mend them. \"And they made belts for themselves\" (Genesis 3:7), said Rabbi Abba Bar Kahana: It is not written here \"belt\" [in the singular] but \"belts\" [in the plural], that is, belts of all kinds, cloak, mantle, coat. And just as they do to a man, they do to a woman [because Adam and Eve both mentioned in the verse], a hat, a head covering, a handkerchief.", + "\"And they heard the sound of Hashem Elokim moving about in the garden in the windy part of the day.\" (Genesis, 3:8)... Rabbi Abba Bar Kahana said: It doesn't use the word מהלך here, but rather מתהלך, which implies jumping and rising. The Shechina was originally in the lower worlds, but when Adam sinned, it left to the first heaven. When Cain sinned, it left to the second, in the generation of Enosh to the third, in the generation of the flood to the fourth, in the generation of the tower of Babel to the fifth, in the generation of Sedom to the 6th, in the generation of the Egyptians to the 7th. 7 righteous men arose corresponding to them: Avraham, Yitzchak, Ya'akov, Levi, Kehos, Amram and Moshe. Avraham brought it down to the 6th, Yiztchak brought it down from the 6th to the 5th, Ya'akov brought it down to the 5th to the 4th, Levi brought it down from the 4th to the 3rd, Kehos brought it down from the 3rd to the 2nd, Amram brought it down from the 2nd to the 1st, and Moshe brought it down from above to below. Rabbi Yitzchak said: It is written \"The righteous will inherit the land [and rest forever on it].\" (Psalms, 37:29) Are the wicked floating in the air? Rather, [the intent of the verse is that] the wicked do not cause the Shechina to dwell on the land. " + ], + [ + "", + "", + "The Lord God said to the serpent, \"Because you have done this, cursed are you above all livestock and above all beasts of the field; on your belly you shall go, and dust you shall eat all the days of your life.\" Rabbi Chiya said, \"With greatness, one begins from the greatest, and with smallness, one begins from the smallest. With greatness, one begins from the greatest, as it is said, 'And Moses said to Aaron, and to Elazar, and to Ithamar.' With smallness, one begins from the smallest, as it is said, 'And the Lord God said to the serpent,' and also, 'To the woman He said, \"I will greatly increase your pain in childbirth,\"' and 'To Adam He said, \"Because you listened to your wife's voice.\"'\" This teaches that first the serpent was cursed, then Eve, and only after that was Adam cursed. Everything serves (intercourse) facing forward except for two, which serve (intercourse) facing backwards: the camel and the dog. And except for three, which serve (intercourse) facing each other: the ox, the lion, and the eagle. They face each other because the Shechinah spoke with them." + ], + [ + "", + "", + "", + "", + "", + "And now lest he send his hand: Rabbi Abba bar Kahana said, \"It teaches that the Holy One, blessed be He, opened an opening of repentance for him: 'and now' - and 'and now' is always [referring to] repentance, as it is stated (Deuteronomy 10:12), 'And now Israel, what does the Lord, your God, etc.' And it states, 'lest'; and 'lest' is always [meaning], no (such that Adam refused to repent). The Holy One, blessed be He, said, 'He will also send his hand and eat from the Tree of life - it is a wonder; if he will eat, he will live forever!' Therefore, 'And the Lord God sent him out of the Garden of Eden.' Once He sent him away, He began to lament, 'Behold, man.'\"\n" + ], + [ + "", + "", + "", + "", + "", + "", + "(7) “And Cain spoke to Abel his brother, and it came to pass when they were in the field…” (Genesis 4:8) What were they arguing about? They said: come let’s divide up the world, one will take the land and one will take the moveable property. This one said: the ground you are standing on is mine. The other one said: what you are wearing is mine. This one said: take it off! The other one said: fly! Because of this “…Cain rose against his brother Abel and killed him.” (ibid.) R’ Yehoshua of Sakhnin said in the name of R’ Levi: they both took the land and the moveable property. What were they arguing about? One said: the Holy Temple will be built in my boundary. The other said: the Holy Temple will be built in my boundary. As it says “…when they were in the field…” (ibid.) and the field only refers to the Holy Temple. This is what it says “…Zion shall be plowed as a field…” (Micah 3:12) Because of this “…Cain rose up against Abel his brother and slew him.” Yehudah bar Ami said: they were arguing about the first Eve. R’ Ibo said: the first Eve returned to the dust. Then what were they arguing about? R’ Huna said: an extra twin sister was born with Abel. This one said: I will take her because I am the first born. The other one said: I will take her because she was born with me. Because of this “…Cain rose up against Abel his brother and slew him.”", + "Said Rabbi Yochanan: Hevel was stronger [lit. a greater hero] than Kayin. The text only says 'he rose', it teaches that he [Kayin] was stuck under [Hevel], he [Kayin] said to him [Hevel]: 'there are only the two of us in the world, what are you going to tell Daddy?' He [Hevel] had pity on him, immediately he [Kayin] rose and killed him. Out of this we say 'Do not do good for an evil person, and evil will not fall on you.' \"And killed him\" (Gen. 4:8) - with what did he kill him? Rabban Shimeon ben Gamliel says with a staff he killed him, as it says 'and a child for my bruise' (Gen. 4:23) - a thing that makes a bruise. And the rabbis say - he killed him with a stone, as it says 'because I killed a man for my wound' (Gen. 4:23) something that makes wounds. Rabbi Azaria and Rabbi Yonatan bar Chagai in the name of Rabbi Itzchak, say: Kayin observed closely how his father had killed that ox, as it says 'And it shall please Ad-nai better than an ox' (Psalms 69:32) - and from there he killed him, on the place of the neck, on the place of the signs (gullet and windpipe, see Sanhedrin 37b). And who buried him? Said Rabbi Eleazar ben Pedat: the birds of the sky and temple-acceptable animals buried him, and the Holy One of Blessing gave them two blessings as their reward, one for the slaughter and one for the covering of the blood.", + "Rabbi Yehoshua from Sichnin in the name of Rabbi Levi said: It is written 'The wicked have drawn out the sword [and have bent their bow; to cast down the poor and needy, to slay such as are upright in the way] (Ps. 37:14) - 'The wicked have drawn out the sword and have bent their bow' this is Kayin; 'to cast down the poor and needy, to slay such as are upright in the way' this is Hevel. 'Their sword shall enter into their own heart, and their bows shall be broken. ' (Ps. 37:15). \"You shall become a ceaseless wanderer on earth\" (Gen. 4:9) \"and God said to Kayin, where is Hevel your brother\"(Gen. 4:12) - a parable: a governor was walking in the middle of the square, he encountered a murdered body and someone over it, and asked 'who killed him?' And the other responded: 'I ask you the same thing.' And the governor answered: you didn't answer. A parable: one entered in a orchard and collected strawberries and ate, and the owner of the garden run after him, and asked: 'what do you have in your hands?' he answered: 'nothing!', the owner says: 'look at your dirty hands!' So too, Kayin answered the Holy One of Blessing: 'Am I my brother's keeper?' (Gen. 4:9) \"The voice of the bloods of your brother scream etc.\" (Gen. 4:10) - Rabbi Yudan and Rabbi Huna and the rabbis [comment]. Rabbi Yudan says: It is not written 'the blood of your brother', but 'the bloods of your brother', [this teaches] his blood and the blood of his descendants. Rabbi Huna said: \"Surely I have seen yesterday the bloods of Navot, and the bloods of his sons, says Ad-nai\" (II Kings 9:26) - it is not written 'the blood of Navot and the blood of his sons', but the bloods of Navot and the bloods of his sons - his blood and the blood of his descendants. The rabbis say 'and he died..' 'the blood of Yehoyada' is not written, rather, 'the bloods of Yehoyada' (II Chron. 24:25) - his bloods and the bloods of his descendants. Said rabbi Shime'on Bar Yochai: It is hard to say this thing, and the mouth cannot explain it completely, [it is similar] to two athletes that are wrestling before the king, if the king wanted to [he could] separate them, but the king did not want to separate them, one overwhelmed the other and killed him, so 'the voice of the bloods of your brother scream to Me from the land'. She (the voice of Hevel’s blood) could not go up above/lema'lah, for as yet no soul/neshamah had gone up to there; and below/lematah she could not stand, for no human had been buried there yet, and [so] his blood was cast upon the trees and the stones.", + "", + "\"And Kayin said to Ad-nai: My sin/punishment is too great to bear\" (Gen. 4:13) - You tolerate the upper ones and the lower ones, but my transgression you don't tolerate?! Another interpretation: My sin is greater than my father's, my father transgressed a light/easy commandment and was expelled from the garden of Eden, this is a heavy/serious transgression, spilling of blood, all the more so my sin is greater. Behold, You have driven me out (Gen. 4:14) - yesterday You drove out my father, and now You drive me out, behold, today You drive me out, is it possible that I hide from Your face and I become a vagrant in the land?!", + "\"And He said to him: 'therefore, whoever kills Kayin\" (Gen. 4:15) - Rabbi Yehudah and Rabbi Nechemiah. Rabbi Yehudah says: the domestic animals, the wild ones and the fowl entered to demand justice for the blood of Hevel. He said to them: therefore I say 'whoever kills Kayin will be killed'. Said Rabbi Levi: the Primordial Snake entered to demand justice for the blood of Hevel.The Holy One of Blessing said to him: therefore I say 'whoever kills Kayin will be killed'. Rabbi Nechemiah says: Kayin's judgment is not like the judgment of the rest of the murderers, Kayin killed and had no one to learn from, from here onwards 'whoever kills Kayin will be killed'. \"And Ad-nai put on Kayin a sign\" (Gen. 4:15) - Rabbi Yehudah and Rabbi Nechemiah. Rabbi Yehudah said: He made the Sun shine for him. Said Rabbi Nechemiah: to that evil one the Holy One of Blessing would make the sun shine?! Rather, it teaches that He made tzara'at [a scaly skin condition] shine on him! As you say: 'and if they do not believe you or pay heed to the first sign, [they will believe the second.'] (Exodus 4:8) Rav said: He gave him a dog. Aba Yosi ben Keisari said: He made a horn sprout on him. Rav said: He made him an example for murderers. Rabbi Chanin said: He made him an example for ba'alei teshuvah [penitents, returners, Heb. also shavim]. Rabbi Levi in the name of Rabbi Shime'on ben Lakish said: He suspended his judgment until the Flood came and drowned him, as it is written 'and He blotted out all those standing on the face of the land' (Gen. 7:23), just as you say 'And Kayin stood up/rose' (Gen. 4:8)" + ], + [ + "\"And Cain knew his wife ...\" \"Their inward thought is that their houses shall continue forever\" (Psalms 39:12), Rabbi Yudan and Rabbi Pinchas, Rabbi Yudan said: why did the wicked believe that \"their houses would continue forever\" (ibid.)? \"they called their lands after their own names\" (ibid.) - Tiberias after the name Tiberius; Alexandira after the name Alexander; Antochia after the name Antiochus. Rabbi Pinchas said: \"their inward thought is that their houses shall continue forever,\" tomorrow their houses will become their graves \"their dwelling places for all generations\" (ibid.), because their are not living and not judged - and not only that, but they called their lands after their own names. \"And he built a city, and he called the name of the city, like the name of his son, Enoch\" (Genesis 4:17)", + "\"And Enoch begat Erad...\" Rabbi Yehoshua ben Levi said: They all refer to rebellion. Erad - I will drive him out from the world. Mechuya'el - I will erase him from the world. Metusha'el - I will weaken him from the world. Lemech - What do I need with Lemech and his descendents? \"And Lemech took for himself two wives, one was named Adah and the second was named Tzilah\" (Genesis 4:19). Rabbi Azariah said in the name of Rabbi Yehudah bar Simon: this is what the men of the generation of the Flood would do: each of them would take two wives, one for procreation and one for pleasure. The one who was for procreation would sit as if she was a widow in her own lifetime (in the lifetime of her husband), and the one that was for pleasure would drink a cup for sterility so that she did not bear [children], and would sit by him adorned like a prostitute. As it is written: \"He devours the barren that do not conceive, and does not do good to the widow\" (Job 24:21). Know that among them the best was Lemech, and he took two wives, as it says \"And Lemech took for himself two wives, one was named Adah\" - because she became pregnant [adah] \"and the second was named Tzilah\" - because she sat in his shade [tzel].", + "...\"Tubal-Cain\": R. Yehoshua of Sakhnin said in the name of R. Levi, \"This one sweetened (literally, spiced) Cain's sin (some have the variant, 'Cain's work') - Cain would kill, but he did not have with what to kill; but this one 'forged every cutting instrument of copper and iron.'\" And the sister of Tubal-Cain was Na’amah. Rabbi Abba bar Kahana said: Na’amah was Noah’s wife. Why was she called Na’amah? Because all of her deeds were pleasant (ne’imim). The Rabbis said this is a different Na’amah. Why was she called Na’amah? Because she beat on a drum to draw people to idol worship." + ], + [ + "", + "", + "Bar Kappara opened (Psalm 69:29): \"May they be blotted out of the book of life and not be recorded with the righteous.\" \"May they be blotted out of the book of life\" - from the genealogy of the tribe. \"And not be recorded with the righteous\" - from the genealogy of the upper world. Bar Kappara taught: \"Wherever it says 'life' in the Torah, it means 'righteous.'\" (Genesis 11:12) \"Arpachshad lived,\" (Genesis 11:14) \"Shelah lived.\" Another interpretation: \"May they be blotted out of the book of life\" - from the genealogy of Adam." + ], + [ + "", + "And he called his name Noach - Rabbi Yochanan and Rabbi Shimon Ben Lakish dispute. Rabbi Yochanan said: \"The midrash is not the name, and the name is not the midrash. Rather, the verse only needed to say \"Noach, this one will comfort us\", or \"Nachman , this one will comfort us\". Rather, in the hour that the Holy One created Adam HaRishon (the First Human), He made him rule over all, the cow would listen to the plowman and the furrow would listen to the plowman. Since Adam sinned they rebelled against him, the cow would not listen to the plowman and the furrow would not listen to the plowman. When Noach stood/was established, they rested (nachu). And from where do we have this? Here we have the expression of rest (nichah), and there we have the expression of rest: \"so that your ox and your donkey will rest (yanuach)\" (Ex. 23:12). Just as in that case the expression has to do with the ox resting, so too here. Rabbi Shimeon Ben Lakish said: \"The midrash is not the name, and the name is not the midrash. Rather, the verse only needed to say \"Noach, this one will comfort us\", or \"Nachman, this one will comfort us\". Rather, until the moment Noach stood the waters would not cease to come up and flood them inside their graves. Twice, as it is written: \"Who summons the waters of the sea [and pours them out upon the earth— His name is Ad-nai!]\" (Amos 5:8) this is regarding the two times [per day] that the waters come up and flood them inside their graves, once in Shacharit (morning) and once in Arvit (night), since it is written: \"[abandoned among the dead,] like corpses lying in the grave [of whom You are mindful no more], and who are cut off from Your care.\" Their \"bodies lying in the grave\" were \"abandoned corpses\" - and when Noach stood up, they found rest. Here we have the expression of rest (nichah), and there we have the expression of rest: \"Yet they shall come to peace, they shall have rest on their resting place, [the ones who walked straightforward].\" (Isaiah 57:2). Just as in that case the expression has to do with the resting in the grave, so too here. Rabbi Eliezer said: Noach was named after his sacrifice (korban) as it is written: \"And Ad-nai smelled the pleasing [hanichoach] odor\" (Gen. 8:21). Rabbi Yosi bar Rabbi Chanina said: He was named after the resting of the ark, as it says \"and the ark rested [tanach]\" (Gen. 8:4). Rabbi Yochanan said: the celestial spheres did not move that entire twelve months. Rabbi Yonatan said to him: they did move, but their movements were not marked. \"(So long as the earth endures, seedtime and harvest, cold and heat, summer and winter, day and night) shall not cease\" (Gen 8:22) - Rabbi Eliezer and Rabbu Yehoshua dispute. Rabbi Eliezer said: shall not cease, from here [we infer] that they did not cease. And Rabbi Yehoshua: shall not cease, from here [we infer] that they did cease." + ], + [ + "\"And Noach was 500 years old.\" - It is written (Psalms 1:1) \"Fortunate is the man who does not walk in the counsel of the wicked.\" \"Fortunate is the man\", that's Noach. \"who in the counsel of the wicked he does not walk, and in the ways of sinners he does not stand [and in the company of mockers he does not sit].\" Rabbi Yehudah and Rabbi Nechemia [disagreed]. Rabbi Yehudah said: [the three parts of the verse] refer to three generations - the generation of Enosh, the generation of the Flood, and the generation of the Division [i.e., of the Tower of Babel]; Rabbi Nechemia said: [They refer to] the generation of the Flood and the generation of the Division, but the generation of Enosh was small. According to Rabbi Yehudah's opinion: \"Fortunate is the man who does not walk in the counsel of the wicked\", that's the generation of Enosh. \"and in the ways of the sinner he does not stand,\" that's the generation of the Flood. \"and the company of mockers he does not sit,\" that's the generation of the Division. \"Rather, in God's Torah is his desire\" (Psalms 1:2), that is [i.e., refers to] the seven commandments he was commanded. \"and in his Torah he meditates day and night\" - he comprehended one matter implied by [lit. \"from within\"] another matter: he [Noach] said [to himself], \"What is the reason the Torah increased [the number of] ritually pure [beasts], more than the [number of] ritually impure [beasts]? Was it not because He wants [me] to sacrifice from them?\" Immediately, \"and he took from all the ritually pure beasts...\" (Genesis 8:20). \"and he shall be like a tree planted by water brooks\" (Psalms 1:3) = G-d planted him in the ark. \"which gives its fruit at the proper time\" - that is [i.e., refers to] Shem, \"its leaves shall not wither\" = that is Ham, \"and all that it does shall prosper\" - that is Yefet.", + "", + "Noah sired three sons, Shem, Ham, and Yafet. And was not Yafet the oldest? Rather, at first you seek the one who was righteous (Shem), and was circumcised when he was born, and who had his name singled out by the Holy-One-Blessed-Be-He, that Avraham would come from his lineage in the future, as would the one who would serve as High Priest, and the Beit Hamikdash would be built in his region. Shimon bar Huta said, \"(Because of) the numerical value of his letters, the Holy-One-Blessed-Be-He suspended for the generations of the flood until the (generation of) scattering, three hundred and forty years (the value of Shem's name in gematria).\"", + "And it was, when men begun (Gen. 6:1) - said Rabbi Simon: In three places this language is used, and it means rebellion. \"[And to Seth, in turn, a son was born, and he named him Enosh;] it was then that men began [to invoke Ad-nai by name.]\" (Gen. 4:26); \"[Cush also begot Nimrod,] he began to be [a man of might on earth.] (Gen. 10:8). They answered back to him: behold, it is written \"[and Ad-nai said, 'If, as one people with one language for all] this is how they have begun to act, [then nothing that they may propose to do will be out of their reach.] (Gen. 11:6) - he answered to them: here the Holy One bent the head of Nimrod and said: \"\"this\" [one] will make them rebel against Me.\" \"To increase on Earth\" - that they were spilling their seed on the trees and the stones, and because they were associating in depravity He increased the females for them, as it is written \"and daughters were born for them\" (Gen. 6:1). he wife of Rabbi Shimeon Bar Ami gave birth to a girl. His father-in-law Rabbi Chia Rabbah said to him: The Holy One of Blessing began to bless you! He asked: From where [do you derive this?] He said: \"And it was, when men begun to increase, daughters were born for them\". [Rabbi Shimeon] went to his father, who said to him: The Babylonian made you happy. He said: Yes, and this he said to me. The father said to him: Even so, there is need for wine and there is need for vinegar, the need for wine is greater than the need for vinegar; there is need for wheat and there is need for barley, the need for wheat is greater than the need for barley. From the moment a man marries his daughter away, and brings out his belongings, he says to her: 'may you never long for here [home]' Rabban Gamliel married his daughter off, she said to him: Dad, bless me. He answered: 'may you never long for here [home].' A son was born to her, she said: Dad, bless me. He said \"may the word 'vay' never cease from your lips\". She said to him: Dad, two happy moments I had and you gave me curses! He said to her: Both of them are blessings, if you feel content in your home you wll not long for here, and if your son lives 'vay' will not cease from your lips: 'Vay, my son does not drink enough!' 'Vay, my son does not eat enough!' 'Vay, today my son didn't go to the synagogue!'", + "And the sons of El-him saw (Genesis 6:2) - Rabi Shimeon ben Yochai called them judges. Rabi Shimeon ben Yochai curses everyone who would call them 'sons of divine beings'. Rabi Shimeon ben Yochai taught that any licentiousness that did not come from powerful people is not licentiousness. When priests steal [their] gods, is it possible to make oaths or offer sacrifices?! And why does the text call them 'sons of divine beings'? Both Rabbi Chanina and Rabbi Shimeon Ben Lakish say that [these beings'] lived to ripe old age with no difficulties or punishments. Rabbi Chana in the name of Rabbi Yosi said that this was so that seasons and [astronomical] calculations should be well established. The rabbis say that this was so that [these beings] would receive their punishments and also the punishments of the generations that would come after them. 'Because they were beautiful'. Rabbi Yudan says: 'it is written 'good', and this means that when a woman was made good for a husband, the powerful one [of the place] would take her and have relations with her first. See, 'good' here means that these were virgins; 'they took wives from those who pleased them' (Gen. 6:2) means even wives already married to other men. 'from those who pleased them' also men and animals. Rabbi Huna says, in the name of Rabbi [Yehuda Hanasi] that the generation of the flood was only wiped out once they wrote marriage contracts between humans and animals. Rabbi Simlai says that any place in which sexual perversions are found, pestilence comes to the world, killing both the good [people] and the bad. Rabi Azaria and Rabi Yehuda bar Rabi Simon in the name of Rabi Yehishua ben Levi said: The Holy One of Blessing is patient with everything but with sexual perversion. What is the reason for this [opinion]? It is written 'and the sons of El-him saw' and after 'And Ad-nai said I will blot out' (Genesis 6:7). Rabbi Yehoshua Bar Levin says, in the name of Pedayah, all through the night Lot was asking forgiveness for the people of Sdom, and his entreaties were received, up to the moment that they said 'bring those men out so we can know them' (Genesis 19:5), 'know' as in sex, and they said to him 'who do you have else?' (Genesis 19:12) - who else could say anything in their defense?! From here onward there was no one who could say anything in their defense." + ], + [ + "\"and god saw the evil of man was great\" it says: there is a person who's fortune is with wisdom and knowledge and skill, r yudan says the ability of the prophets is great for they compare a creation to its creator, as it says: i heard the voice of a man from inside the river. r yehuda the son of simon says i have a verse which is more logical than this as it says: and on the shape of a chair was the shape of a man standing above it. we expound on the verse above, that his fortune was with wisdom,this refers to the verse \"and god made the earth with wisdom\" ", + "", + "", + "\"And God regretted that he made man on earth\" (Bereishit 6:6). Rabbi Yehuda and Rabbi Neḥemia [each interpreted this]. Rabbi Yehuda says, \"[God said] that I regret that I created man below [on earth] since if I had created him above [in heaven] he would not have rebelled against Me.\" Rabbi Neḥemia says, \"[God said] that I am consoled that I created man below [on earth] since if I had created him above [in heaven], then just as he incited the lower worlds against Me, so too he would incite the upper worlds against Me.\" Rabbi Aivu says \"[God said] that I regret that I created the evil inclination, since if I had not created it, he would not have rebelled against Me.\" Rabbi Levi says \"[God said] that I am consoled that I made man and placed him on the earth [where he eventually dies].\" \"And He was sad to His heart\". Rabbi Berekhia says \"There is an allegory to a prince who built a palace by way of an architect. He saw the palace and it was not pleasing to him. At whom should he be angry? Not at the architect?! So too, 'and He was sad to His heart.'\" Rabbi Asi says \"There is an allegory to a prince who did business by way of a middleman and he lost money. At whom should he complain? Not at the middleman?! So too, 'and He was sad to His heart.'\" Once, an apikores asked Rabbi Yehoshua ben Korḥa, \"Don't you say that the Holy One blessed is He sees the future?\" Rabbi Yehoshua replied \"Indeed.\" The apikores retorted \"But isn't it written 'and He was sad on His heart'?!\" [i.e. Didn't God know that He would later regret the decision?] Rabbi Yehoshua said \"Has a male child ever been born to you?\" He said \"Indeed\". Rabbi Yehoshua asked \"What did you do [when your son was born]?\" He said \"I was happy and made everyone happy\". Rabbi Yehoshua said \"But didn't you know that your son will die in the end?\" He said \"At the time of joy I am joyous; at the time of mourning I am mournful\". Rabbi Yehoshua said \"So too is the work [of creation] before the Holy One blessed is He.\" As Rabbi Yehoshua ben Levi says \"The Holy One blessed is He mourned over the world for seven days before the Flood came\". What is the reason [for comparing sadness to mourning]? It says \"and He was sad to His heart\" and there is no sadness without mourning, as it says \"[The king] was sad about his son\" (I Shmuel 19:3)." + ], + [ + "\"Hashem said, “I will blot out from the earth the men (Genesis 6:7)\": \"Truly, He knows their deeds; Night is over, and they are crushed (Job 34:25)\". Rabbi Chanina asked Rabbi Yonatan, and said to him: \"Why is it written: \"Truly, He knows their deeds\"\"? Rabbi Yonatan answered him: \"The Holy One, blessed be He, did not collect from the wicked up to the one calling out verdicts down upon them, and after that he punished them, that the Holy One, blessed be He, transform day into \"night\" and he prepared them for punishment, and after that he punished them. So, in the beginning: \"Hashem saw how great was man’s wickedness on earth (Genesis 6:5)\" and after this: \"And Hashem regretted that He had made man on earth (Genesis 6:6)\" and only after this \"Hashem said, “I will blot out from the earth the men which I created\". ", + "Rabbi Berachya in the name of Rabbi Beivai: \"\"Let the water below the sky be gathered (yiqqavu) (Genesis 1:9)\": a limit was placed for the water. Similarly it is said: \"The measuring line (qav) is being applied to Jerusalem (Zechariah 1:14)\"\". Rabbi Abba son of Kahana in the name of Rabbi Levi said: \"Let the water below the sky be gathered\"; what was he going to do with them? It is comparable to a prince who built a palace and settled in it mutes as tenants. and they rose and asked about the prince's health with sign language and with fingers and with cloths. The prince said: \"How these people rise and asked about my health with sign language and with fingers; if they were people who had their faculties, how much more they would!\" The prince settled in it tenants who had their faculties, and they stood and overcame the palace, and they said: \"The palace does not belong to the prince but to us!\" The prince said: \"Return the palace to the way it was\". Thus from the beginning, the praise of the Holy One, blessed be He, arose except from the waters. See! It is written: \"Above the thunder of the mighty waters (Psalms 93:4)\", and what did they say? \"Hashem, majestic on high (Psalms 93:4)\". The Holt One, blessed be He said: \"How these who have no ability to speak or articulate, see how they praise me! How much more if man were created! And a generation of Enosh arose and rebelled against him, the generation of the flood and rebelled against him, the generation of the dispersal and rebelled against him. The Holy One, blessed be He said: \"Remove these and return those\". See! It is written: \"Hashem said, “I will blot out from the earth the men which I created\": \"What do they suppose? I need assembled armies? Did I not with a word create the world? I with a word will bring them out and destroy them from the world\"\". Rabbi Berechya said: \"All that I created, it is nothing but dust. What wipes off dust? Water\". " + ], + [ + "\"But Noah found favor with Hashem (Genesis 6:8)\". It is written: \"He will deliver the guilty; He will be delivered through the cleanness of your hands (Job 22:30)\". Rabbi Chanina said: \"Noah had less than an 'unqiya in his hand. So why was he saved? Rather \"through the cleanness of your hands\". This agress with that which Rabbi Abba son of Kahana said, that \"I regret that I made them\" and Noah, except Noah was left from the, and he was not deserving, but rather because \"he found favor with Hashem\". Thus it is said: \"But Noah found favor with Hashem\". ", + "Rabbi Simon began: \"Thus said Hashem: As, when new wine is present in the cluster, One says, “Don’t destroy it; there’s good in it,” So will I do for the sake of My servants, And not destroy everything (Isaiah 65:8)\". A certain pious man went out from his vineyard on Shabbat and saw one cluster of grapes and said a blessing upon it. He said: \"This cluster is deserving\", and so he was blessed by it. Thus is said: \"\"Thus said Hashem: As, when new wine is present in the cluster\".", + "Rabbi Simon said: \"Three times the Holy One, blessed be He, found favor. Abraham, as it is written: \"Finding his heart true to You (Nehemiah 9:8)\"; David, as it is written: \"I have found David, My servant; anointed him with My sacred oil (Psalm 89:21)\"; Israel, as it is written: \"I found Israel [as pleasing] As grapes in the wilderness (Hosea 9:10)\". His friends objected to Rabbi Simon: \"But see! It is written: \"But Noah found favor with Hashem\"\". He replied to them: \"The Holy One, blessed be He, did not find favor with him. See! It is written: \"Thus said Hashem: The people escaped from the sword, Found favor in the wilderness (Jeremiah 31:2)\": from the merit of the generation of the wilderness \"finding his heart true to You\".", + "Rabbi Huna and Rabbi Pinchas: " + ], + [ + "", + "", + "", + "\"These are the generations of Noah, Noah\" (Genesis 6:9). Rabbi Abba bar Kahana said: \"Anyone whose name is repeated in Scripture has a share in both this world and the world to come.\" They challenged him: \"But it is written (Genesis 11:27): 'Terach, Terach.' If so, does Terach have a double portion?\" He replied: \"Terach was the father of Abraham; since Abraham is mentioned after Terach, it is as if Terach had two shares, one for himself and one for Abraham.\"" + ], + [], + [ + "", + "", + "It is written “God will test the righteous [but] the wicked and the one who loves violence is utterly loathed” (Psalms 11:5). Rabbi Yonatan said, this potter does not test weak jugs which cannot withstand even one knock lest he breaks them. But one who inspects well-crafted jugs can knock them many times without breaking them. So too, the Holy One blessed be He does not test the wicked but the righteous. As it says “God will test the righteous.” And it is written \"And God tested Abraham\" (Genesis 22:1). Rabbi Yose bar Chaninah said, This flax merchant, when he knows that his flax is of good quality, he beats it and it improves and thickens. But when it is of poor quality, it only takes but one knock and it splits. So too, the Holy One blessed be He does not test the wicked but the righteous. As it says “God will test the righteous.” Rabbi Elazar said, consider it a parable like a homeowner who had two cows, one who was strong and the other one was weak. Upon whom does he place the yoke? Upon the strong one. So too, the Holy One blessed be He does not test the wicked but the righteous. As it says “God will test the righteous.” [Another interpretation:] “God will test the righteous.” This is Noah. As it is says “And God said to Noah, for I have seen you to be righteous in this generation…” (Genesis 7:1). ..." + ], + [], + [ + "And God spoke to Noah, saying: Go forth from the Ark, etc. (Gen 8:15). It is written, 'Bring my soul out of prison, that I may give thanks unto Your name; the righteous shall crown themselves because of me; for You will deal bountifully with me' (Ps. 142:8). 'Bring my soul out of prison' this is Noah, who was imprisoned twelve months in the Ark; 'That I may give thanks to Your name' to give thanks to Your [awe-inspiring] name; 'The righteous shall crown themselves because of me': the righteous shall glory in me. 'For You will deal bountifully with me': You did deal bountifully with me and said to me: Go forth from the Ark.", + "Ad-nai tests the righteous, etc. (Ps. 11:5). R. Yonatan said: A potter does not test defective vessels, because he cannot give them a single blow without breaking them. Similarly, the Holy One, blessed be He, does not test the wicked but only the righteous, so too Ad-nai tests [only] the righteous. R. Yose said: When a flax worker knows that his flax is of good quality, the more he beats it the more it improves and the more it glistens; but if it is of inferior quality, he cannot give it one knock but it splits. Similarly, the Holy One does not test the wicked but only the righteous, as it says: ‘Ad-nai tests the righteous.’ Rabbi Eleazar said: When a man possesses two cows, one strong and the other weak, upon which does he put the yoke? Surely upon the strong one. So too Ad-nai tests only the righteous; as it is written 'Ad-nai tests the righteous.' Another interpretation: 'Ad-nai tests the righteous' [note the singular form] applies to Noah [who stayed in the Ark until God said to him]: Go forth from the Ark.", + "", + "", + "", + "Another opinion: 'To everything there is a season, and a time to every purpose (Eccl. 3:1): there was a time for Noah to enter the ark, as it is written: 'come you and all your house into the ark (Gen. 7:1), and a time for him to leave it: Go forth from the Ark. This may be compared to an administrator/parnas who departed for a certain spot, putting someone in his place. When he returned, he said to the other, ‘Leave your position.’ This may be compared to a scribe/sofer who departed for a certain spot, putting someone in his place. When he returned, he said to the other, ‘Leave your position.’ So too Noach: 'go forth from the ark'. But he [Noach] did not accept the order to go out, saying, ‘Am I to go out and be fruitful and multiply for a curse?’ Until the Holy One, blessed be He, swore to him that He would not bring another flood upon the world, as it says, 'For this is the waters of Noach to Me; for as I have sworn that the waters of Noach should no more go over the earth (Isa. 54:9)'", + "'You, and your wife, etc.' (Gen. 8:16) Rabbi Yudan ben Rabbi Simon, and Rabbi Yochanan in the name of Rabbi Shmuel ben Rabbi Itzchak said: As soon as Noach entered the Ark, cohabitation was forbidden to him, that's why it is written: 'And you shall come into the ark, you, and your sons' (Gen. 6:18) - apart; 'and your wife, and your sons’ wives' - apart. When he went out, God permitted it to him, as it is written: 'Go forth from the Ark, you and your wife'. Rabbi Aivu said: 'They are lonely in want and famine' (Job 30:3) - when want and famine visit the world, regard your wife as though she were lonely [i.e. monstrous]. R. Huna said: it is written 'and to Yosef were born two sons' (Gen. 41:50) - when? 'Before the year of famine came' (Gen. 41:50).", + "Bring forth (hayetze) with you every living thing that is with you…that they may swarm in the earth (Gen. 8:18). R. Yudan said: havtze is written, but it is read hayetze: that they may swarm in the earth - but not in the Ark. And be fruitful and multiply upon the earth - but not in the Ark. 'Every beast, every creeping thing, and every fowl, whatsoever moves (kol romes) upon the earth (Gen 8:19). R. Aivu said: Kol romes is written fully [with a vav] - it excludes kilayim [mixing species]. After their families: this excludes emasculation. The children of Noah were enjoined concerning seven tings: Idolatry, incest, murder, cursing the Divine Name [blasphemy], civil law, and a limb torn from a living animal. Rabbi Chanina ben Gamliel says: also concerning blood from a living animal. Rabbi Eleazar says: also against mixing species. Rabbi Shime'on ben Yochai says: also against witchcraft. Rabbi Yochanan ben Beroka says: also against emasculation. Rabbi Assi said: The children of Noah were ordered regarding everything stated in the sentence: 'There shall not be found among you any one that makes his son or his daughter to pass through the fire, etc.' (Deut. 18:10) and afterwards 'because it is an abomination for Ad-nai all that do this.' (Deut. 18:12)", + "", + "And Ad-nai said to his heart (Gen. 8:21) - The wicked are under control of their heart: 'The fool has said in his heart' (Ps. 14:1); 'And Esav said in his heart' (Gen.27:41); 'And Yerovoam said in his heart' (I Kings 12:25); 'Now Haman said in his heart' (Est. 6:6). But the righteous have their hearts under their control since it is written 'Now Hannah, she spoke at her heart' (I Sam. 1:13); 'And David said to his heart' (I Sam. 27:1); 'But Daniel put to his heart' (Dan. 1:8); [so too] 'And the Lord said to his heart: I will not again/add curse to the ground' (Gen. 8:21): He did not add to it, and let that indeed suffice. The Rabbis interpreted: I will not add [curse] to the children of Noah; I will not add [curse] to future generations. 'Because the devisings of man's heart [yetzer lev] is evil'. Rabbi Hiyya the Elder said: How terrible must be the dough when the baker himself testifies it to be bad! 'Because the inclination of man's heart [yetzer lev] is evil from his youth' Abba Jose the potter said: How terrible must be the leaven when he who created it testifies that it is bad, as it is written 'For He knows our inclinations, it is remembered that we are dust' (Ps. 103:14). The Rabbis said: How terrible must be the plant when the planter himself testifies that it is bad as it is written 'For the Lord of hosts, that planted you, has spoken evil of you (Jer. 1:17). Antoninus asked our teacher: ‘When is the evil inclination placed in a person, from the moment one comes out of the womb of one's mother or before one comes out of the womb of one's mother?’ ‘Before one comes out of the womb of one's mother’ he replied. [Antoninus] replied ‘It can't be, if [the yetzer] is put before one comes out from the womb, one would dig through the womb and emerge! Rabbi agreed with him, because his view corresponds with that of Scripture: 'Because the inclination of man's heart [yetzer lev] is evil from his youth [mine'urav]'. Rabbi Yudan said: This is written mine'urav (from his awakening), which means, from when he awakes [nin'ar] to the world. Antoninus asked our Teacher further: “When is the soul [neshama] put in a person, from the moment one comes out of the womb of one's mother or before one comes out of the womb of one's mother?’ He answered: ‘When one comes out of the womb of one's mother.’ [Antoninus] replied ‘It can't be! This is comparable to meat left without salt for three days - will it not putrefy?' Our Teacher agreed with him, for Scripture supports him: 'You bestowed on me life and care; Your providence watched over my spirit[ruach].' (Job 10:12) - hence, when did You place the spirit in me? When You gave me Your providence." + ], + [ + "\"And God said to Noah and to his sons with him \"I now establish My covenant with you and your offspring to come\" (Genesis 9:8-9)\": Rabbi Judah and Rabbi Nehemiah: Rabbi Judah said: \"Because he transgressed my command and because of that was despised\". And Rabbi Nehemiah said: \"He added to my command and acted in holiness. Because of that he and his sons obtained the speech: \"And God said to Noah and to his sons with him\".", + "\"God further said, “This is the sign that I set for the covenant between Me and you, and every living creature with you, for all ages to come (Genesis 9:12)\": Rabbi Yudan said \"for generations\" is written, he specifies two generations, the generation of Hezekiah and the generation of the men of the Great Assembly\". Rabbi Hezekiah took out the generation of the men of the Great Assembly and introduced the generation of Rabbi Shimon son of Yochai. Elijah, remembered for good, and Rabbi Joshua son of Levi were reclining and studying together and they arrived at an opinion from Shimon son of Yochai and they said: \"Look the author of this opinion is here and we will ask him about it\". Elijah, remembered for good, went with him, and Shimon said to Elijah: \"Who was with you?\". And he said: \"The great one of this generation, Rabbi Joshua son of Levi\". He said to him: \"Did a rainbow appear in his days?\" And he said to him: \"Yes\". He said: \"If a rainbow has appeared in his days he is not sufficient to meet with my face\". Rabbi Hezekiah in the name of Rabbi Jeremiah said: \"So spoke Rabbi Shimon son of Yochai: \"Valley, valley be filled with dinars of gold\" and it was filled\". Rabbi Hezekiah in the name of Rabbi Jeremiah said: \"So spoke Rabbi Shimon son of Yochai: \"If Abraham can intercede from his generation to my generation, and I can intercede from my generation to the King Messiah. And if not, let Ahijah the Silonite join with me and we will intercede from Abraham to the King Messiah\"\". Rabbi Hezekiah in the name of Rabbi Jeremiah said: \"So spoke Rabbi Shimon son of Yochai: \"The world is not able to stand except by thirty men righteous like Abraham our father. If thirty, I and my son are two from them. If twenty, I and my son are two from them. If ten, I and my son are two from them. If five, I and my son are two from them. If two, I and my son are they. If one, I am he\"\".", + "\"I have set My bow [qeshet] (Genesis 9:13)\": my appearance [qishuti], a thing that is similar to me. Really? Rather as straw is like grain. \"When I bring clouds over the earth (Genesis 9:14)\": Rabbi Yudan in the name of Rabbi Yudan son of Simon: \"Like one who was holding in his hand boiling flour, he seeks to give it to his son, and his son to his servant\". \"When the bow is in the clouds, I will see it and remember the everlasting covenant between God (Genesis 9:15): this is the measure of judgment above, \"and all living creatures, all flesh that is on earth\": Rabbi Yitzchak and Rabbi Yochanan and Rabbi Yudan Giyori were walking to hear the Torah from Rabbi Shimon son of Yochai, some say on parasha Nedarim, others on parashah Nesakhim, and they received farewells but stayed there one more day, and they said \"We must receive farewells a second time\". One of them interpreted and said to them: \"So it is written: \"Then Joshua blessed them and dismissed them, and they went to their homes (Joshua 22:6)\". Teaching what does it say: \"Furthermore, when Joshua sent them off to their homes, he blessed them (Joshua 22:7)\"? Rather at the time when Israel was conquering and dividing the land the tribe of Reuben and Gad were with them and did that for fourteen years and they received farewells from Joshua to go \"to their tents\". And they were there several days further and they repeated the receiving of farewells from him for a second time, and so it is said: \"Furthermore, when Joshua sent them\". Rabbi Yudan said: \"The tribe of Reuben and Gad were the attendants of Joshua and joined with him at the Jordan, and when they saw that his attendants were lessened they returned and joined up with him until his house. The later blessing was greater than the first; see! It is written: \"and said to them, “Return to your homes with great wealth—with very much livestock, with silver and gold, with copper and iron, and with a great quantity of clothing. Share the spoil of your enemies with your kinsmen (Joshua 22:8)\"\". And another interpreted that thus it is written: \"On the eighth day he let the people go. They bade the king good-bye (1 Kings 8:66)\". Teaching what does it say: \"On the twenty-third day of the seventh month he dismissed the people to their homes. They bade the king goodbye (2 Chronicles 7:10)\"? Rather they received a farewell from him, and they stayed there several days afterward and they repeated the receiving of farewells a second time, and thus is it said: \"On the twenty-third day of the seventh month he dismissed the people\". Rabbi Levi said: \"It is written: \"They observed the dedication of the altar seven days, and the Feast seven days (2 Chronicles 7:9)\": do you not have seven days before the festival which had among them Shabbat and Yom Kippur, and Israel was drinking, eating, rejoicing, and lighting lights for seven days? And finally they returned and felt upset about the matter. They said: \"You will say that in our hands is a sin because we desecrated Shabbat and did not fast on Yom Kippur\". And so to pacify them that the Holy One, blessed be He, was pleased with their deeds, he emitted a divine voice that said to them: \"All of you are from the children of the World to Come\", and the later blessing was greater than the first, as it is said: \"and went to their homes, joyful and glad of heart (1 Kings 8:66)\". Rabbi Yitzchak said: \"\"Joyful\" because they found their wives pure, and \"glad of heart\" because they became pregnant with males\". Rabbi Levi said: \"He emitted a divine voice that said to them: \"All of you are from the children of the World to Come\"\". And another interpreted that thus it is written: \"She went away (2 Kings 4:5)\". Teaching what does it say: \"She came and told the man of God (2 Kings 4:7)\"? Rather \"and the oil stopped (2 Kings 4:6)\" because the oil was more valuable, and she came to ask if she should sell or not sell. The later blessing was greater than the first: \"And you and your children can live on the rest (2 Kings 4:7)\": until the dead live. And when Shimon son of Yochai saw them that they were people of refinement, he sent with them one companion of the scholars to know what they were interpreting on the road and one of them interpreted: \"As it is written: \"The angel of God, who had been going ahead of the Israelite army, now moved and followed behind them (Exodus 14:19)\". Teaching what does it say: \"And the pillar of cloud shifted from in front of them and took up a place behind them\"? Rather this is the measure of judgment because it was threatening Israel the Holy One, blessed be He, turned it around and it threatened the Egyptians\". And another interpreted: \"It is written: \"When the bow is in the clouds, I will see it and remember the everlasting covenant between God and all living creatures, all flesh that is on earth (Genesis 9:15): \"between God\": this is the measure of judgment above, \"and all living creatures, all flesh that is on earth\": this is the measure of judgment below. The measure of judgment about is hard, and the measure of judgment below is bendable\". And one from them interpreted: \"Wisdom is better than rubies; no goods can equal her (Proverbs 8:11)\" and in another place it says: \"She is more precious than rubies; all of your goods cannot equal her (Proverbs 3:15)\". \"Your goods\": these are the commandments and good deeds. \"Your goods\": these are gemstones and pearls\". Rabbi Acha in the name of Rabbi Tanchuma son of Rabbi Chiyya: \"My goods and your goods cannot equal her \"For only in this should one glory: In his earnest devotion to Me. For I Hashem act with kindness, Justice, and equity in the world; For in these I delight —declares the Hashem (Jeremiah 9:23)\". The Parthian King Artaban sent to Rabbi Judah a priceless pearl and he said to him: \"Send to me something of a value like the value of this\". So Rabbi sent to him a mezuzah. He sent and said to him: \"I sent to you an item of great value and you sent to me an item whose value is one polar!\" He said to him: \"My goods and your goods cannot equal her\". And further you sent me something that it is necessary for me to protect, but I sent you something which is full of knowledge and will protect you, as it is said: \"When you walk it will lead you; When you lie down it will watch over you; And when you are awake it will talk with you (Proverbs 6:22)\": \"When you walk it will lead you\" in this world. \"When you lie down it will watch over you\": in the time of death. \"And when you are awake it will talk with you\": in the future to come\"." + ], + [ + "\"The sons of Noah who came out of the ark were Shem, Ham, and Japheth (Genesis 9:18)\": \"When He is silent, who will condemn? If He hides His face, who will see Him, Be it nation or man? (Job 34:29)\". Rabbi Meir interpreted: \"\"He is silent\" from his world, and \"He hides his face\" from his world, like a judge whom a curtain stretches in front of his face and he does not know what is being done beyond it. Likewise they said about the generation of the Flood: \"The clouds screen Him so He cannot see as He moves about the circuit of heaven (Job 22:14)\"\". They said to him: \"That is enough for you, Meir\". He said to them: \"But why is it written: \"When He is silent, who will condemn?\"? He said: \"Did he not give contentment to the generation of the Flood? And who came to reproach them. What contentment did he give them? \"Their children are with them always [nakhon], And they see their children’s children (Job 21:8)\", \"They let their infants run loose like sheep, And their children skip about (Job 28:11)\". Rabbi Levi and the Rabbis: Rabbi Levi said: \"For three days one's wife was pregnant, as it is said elsewhere using the word nakhon \"Be ready [nakhon] for the third day: do not go near a woman (Exodus 19:15)\". As nakhon is said here to mean for three days, so nakhon is there for three days\". And the Rabbis said: \"For one day one's wife was pregnant and gave birth, as nakhon is said there and here: \"Be ready [nakhon] by morning (Exodus 34:2)\". As nakhon is said here to mean for one day, so nakhon is there for one day\". \"And they see\": they were looking at their children and their children's children. \"They let their infants ['avileihem] run loose like sheep\": Rabbi Levi said: \"In Arabia they call a child an avilah\". \"And their children skip [yeraqqedun] about\": like demons, which is why it says: \"And there shall satyrs dance [yeraqqedu] (Isaiah 13:21)\". One of these women gave birth during the day, and she said to her son: \"Go and bring me a flint to detach your umbilical cord\". And at night she said to her son: \"Go and light a lamp for me to detach your umbilical cord\". There was a time when one gave birth at night and said to her son: \"Go and light a lamp for me to detach your umbilical cord\" and her son went and met with the demon Asmodeus. Asmodeus said to him: \"Go and tell you mother that the rooster has crowed, and if the rooster had not crowed I would have harmed you\". The boy said to him: \"Go and tell you mother that my mother has not detached my umbilical cord, and if she had I would have struck and killed you.\" See! It is written: \"Their homes are secure, without fear (Job 21:9)\": from destroyers/demons. \"They do not feel the rod of God (Job 21:9)\": because of a lack of chastisement. Why did he hide his face from them? Because he brought to them the Flood. See! It is written: \"All existence on earth was blotted out (Genesis 7:23)\". \"Be it nation or man together\". \"Be it nation\": this is the generation of the Flood\". \"Or man\": this is Noah. \"Together\": because from him the world was established, and it is possible for him to set up the world from a nation alone and from one man, as it is said: \"The sons of Noah who came out of the ark\". ", + "\"He shatters [yaro'a] mighty men without number and sets others in their place (Job 34:24)\". The men of the generation of the Flood did evil [here'u] in their evil deeds. \"Without number\": there was no number in their evil deeds. \"And sets others in their place\": these were the sons of Noah: \"The sons of Noah...were Shem, Ham, and Japheth\". \"Ever since day was, I am He; None can deliver from My hand (Isaiah 43:13)\": the nations of the world. \"When I act, who can reverse it? (Isaiah 43:13)\": all the deeds and thoughts which I did with the generation of the Flood, who said to me: \"You did not act appropriately\"? But Noah was brought in in peace and went out in peace: \"The sons of Noah who came out of the ark were\". \"Ham being the father of Canaan\": the source of the decline. \"These three were the sons of Noah, and from these the whole world branched out [naftzah] (Genesis 9:19)\": to what is this verse like? To a great fish who spawned [naftzah] eggs and filled the earth. ", + "\"Noah, the tiller of the soil, was the first [vayyachel] to plant a vineyard (Genesis 9:20)\": he was disgraced [nitchallel] and made debased [chullin]. Why? \"To plant a vineyard\". Should he not have planted something else to repair the world, a tree sapling or a tree cutting? Instead \"To plant a vineyard\"; from where did he acquire it? Rabbi Abba son of Kahana said: \"He gathered to him planting vine shoots and saplings of figs, and cuttings of olives, and see! It is written: \"For your part, take of everything that is eaten and store it away, to serve as food for you and for them (Genesis 6:21)\": a man does not gather anything unless it is necessary for himself\". \"The tiller of the soil\": there were three of them who were excited about the land to no benefit, and these are they: Cain, Noah, and Uzziah. Cain, \"tiller of the soil (Genesis 4:2)\", Noah \"tiller of the soil\", Uzziah: \"and vine dressers in the mountains and on the fertile lands, for he loved the soil (2 Chronicles 26:10)\". \"The tiller of the soil\": who made the face of the ground, and because of him the ground was preserved and by whom the entire face of the ground was filled. \"The tiller of the soil\": a stationed soldier, burgarius, is called by the name of his station, burg. Rabbi Berechya said: \"Moses was favored for than Noah. Noah was called \"a righteous man (Genesis 6:9)\", he was called \"the tiller of the soil\", but Moses was called \"an Egyptian (Exodus 2:19)\", he was called \"a man of God (Deuteronomy 33:1)\". \"To plant a vineyard\": While he was walking \"to plant a vineyard\" the demon Asmodeus appeared to him and said to him: \"Join with me! Though watch out that you not enter my side of the vineyard. If you enter into my side, I will hurt you\". ", + "\"And he drank of the wine, and was drunken (Gen. 9:21)\". He drank without measure and was shamed. Rabbi Hiyya bar Aba said: in the same day he planted, became drunk was humiliated. And he was uncovered (vait'gal) inside his tent. Rabbi Yehudah said that R. Chanin said, in the name of Rabbi Shmuel bar Rabbi Itzchak: Vaigal [he was uncovered] is not written but vait'gal: he brought exile [galut] for himself and the generations. The ten tribes were exiled only because of wine, as it is written 'Woe to them that rise up early in the morning, that they may follow strong drink' (Isa. 5:2). The Tribes of Yehudah and Beniamin were exiled only because of wine, as it is written, 'But these also erred through wine (Isaiah 28:7). \"Inside his tent ('aholoh)\": this is written 'aholah (with a hey, \"her tent\"), inside his wife’s tent. Rabbi Huna said in the name of Rabbi Eliezer, the son of Rabbi Yosi Hagelili: When Noah was leaving the Ark a lion struck and mutilated him, and when he went to use the bed, his semen was scattered and he was humiliated. Rabbi Yochanan said: Always beware of being excited for wine, because in the passage on wine [this one] is written with a vav fourteen times, as it is written: \"And Noah the husbandman began (vayahel), and planted (vayita) a vineyard, And he drank (vayesht) of the wine, and was drunken (vayishkar); and he was uncovered (vayit'gal). And Ham saw (vayar)… and told (vayaged) his two brethren, and Shem and Japheth took (vayikach) a garment, and laid it (vayasimu) upon both their shoulders, and went (vayelechu) backward, and covered (vayechasu)…And Noah awoke (vayiketz)…and knew (vayeda) what his youngest son had done unto him. And he said (vayomer): Cursed be Canaan (Gen. 9:20-25)\". [וָוִי\"ן vavs, are a symbol for ווי, vey, in English woe].", + "\"And Ham, the father of Canaan, saw and told his two brethren outside (Genesis 9:22)\". He said to them and he told them: He said to his brethren: Adam had but two sons, yet one arose and slew his brother; and this man [Noah] has three sons and yet he wants four! He talked to them, and persuaded them. Rabbi Yaakov bar Zavdi said: Why does a slave go free for the loss of a tooth or an eye? It follows from this: \"And … he saw, and told\".", + "\"And Shem and Yafet took a garment (Gen. 9:23)\". R. Yochanan said: Shem began the mitzvah, then Yafet came and listened to him. Therefore Shem was granted a tallit and Yafet a phallium [circumcision]. 'And laid it upon both their shoulders and went backwards and covered their father's nakedness' but since it is written 'went backwards' don't we [already] know that they did not see their father’s nakedness? This comes to teach that they covered their faces with their hands and walked backwards, giving him the respect due from a son to a father. Said the Holy One of Blessing to Shem: ‘You covered your father’s nakedness! By your life [I swear that] I will reward you 'When these men are bound in their cloaks (be-sarbelehon),’ etc. (Dan. 3:21). Rabbi Yudan and Rabbi Huna disagree [on what ‘be-sarbelehon’ means]: Rabbi Yudan said: It means in their prayer cloaks; Rabbi Huna said: It means in their robes of state. The Holy One of Blessing said to Yafet: ‘You covered your father’s nakedness! By your life [I swear that] I will reward you 'for it shall come to pass in that day, that I will give to Gog a place fit for burial in Israel’ (Ezek. 39:11) The Holy One of Blessing said to Ham: ‘You brought your father’s nakedness to disgrace: By your life [I swear that] I will punish you: 'So shall the king of Assyria lead away the captives of Egypt, and the exiles of Ethiopia, young and old, naked and barefoot, and with buttocks uncovered to the shame of Egypt’ (Isa. 22:4).", + "\"And Noah awoke from his wine (Gen 9:24)\": he was sobered from his wine. 'And knew what his youngest [qatan] son had done to him.' Here [youngest] means, his worthless son, as you read, 'Because the brazen altar that was before Ad-nai was too small [qatan] to receive the bunt-offering, etc.' (I Kings 8:64). And He said: Cursed be Canaan (Genesis 9:25): Ham disagreed. Rabbi Yehudah said: Since it is written, 'And God blessed Noah and his sons' (Gen. 9:1), while there cannot be a curse where a blessing has been given, consequently. He said: Cursed be Canaan. Rabbi Nehemiah explained: It was Canaan who saw it [in the first place] and informed them, therefore the curse is attached to him who did wrong. Rabbi Berekiah said: Noah grieved very much in the Ark that he had no young son to wait on him, and declared, ‘When I go out I will beget a young son to do this for me.’ But when Ham acted thus to him, he exclaimed, ‘You have prevented me from begetting a young son to serve me, therefore that man [your son] will be a servant to his brethren!’ Rabbi Huna said in Rabbi Yosef’s name: [Noah declared], ‘You have prevented me from begetting a fourth son, therefore I curse your fourth son,’ Rabbi Huna also said in Rabbi Yosef’s name: You have prevented me from doing something that is done in the dark, therefore your seed will be ugly and dark-skinned. Rabbi Hiya said: Ham and the dog copulated in the ark, therefore Ham came forth black-skinned while the dog publicly exposes its copulation. Rabbi Levi said: This may be compared to one who minted his own coinage in the very palace of the king, whereupon the king ordered: I decree that his effigy be defaced and his coinage cancelled. Similarly, Ham and the dog copulated in the Ark and were punished.", + "\"And he said, “Blessed be Hashem, the God of Shem; let Canaan be a slave to them (Genesis 9:26)\": Reish Lakish said: \"Yet from Japheth they stood in the tents of Shem\". \"And he said, “Blessed be Hashem, the God of Shem; Let Canaan be \", \"May God enlarge Japheth (Genesis 9:27)\": this is Cyrus who decreed the rebuilding of the Temple. \" And let him dwell [veyishkon] in the tents of Shem\": the shekhinah does not rest except \"in the tents of Shem\". Bar Kappara said: \"Let the words of the Torah be spoken in the [Greek] language of Japheth in the midst of the \"tents of Shem\". Rabbi Yudan said: \"This applies to a translation of the Torah. See! It is written: \"They read from the scroll of the Teaching of God\" (Nehemiah 8:8)\": this is the Torah reading. \"Translating it\": this is the translation. \"And giving the sense\": these are the accents. \"So they understood the reading\": these are the beginnings of the verses\". Rabbi Huna son of Lollianus says: \"These are the grammatical constructions and pieces of evidence\". The Rabbis of Caesarea said: \"A reference to the vocalic tradition\". Rabbi Zeira and Rabbi Chananel in the name of Rabbi: \"Even if a man is knowledgeable in the Torah like Ezra, if there was no scroll of Esther there, he does not read it or write it\". There they say: \"He wrote two scrolls: he hid the first and published the second\". " + ], + [ + "\"The descendants of Japheth: Gomer, Magog, Madai, Javan (Genesis 10:2)\": Rabbi Samuel son of Ammi said: \"This is Africa, Germania, Media, Macedonia Isania\". \"And Tiras\": Rabbi Simon said: \"This is Persia\". The Rabbis said: \"Thrace\". \"The descendants of Gomer: Ashkenaz, Riphath, and Togarmah (Genesis 10:3)\": Asia, Adiabene, and Germania. Rabbi Berechya said: \"Germanica\". \"The descendants of Javan: Elishah and Tarshish (Genesis 10:4)\": Hellas, Italia, Dardania. One verse says: \"the Dodanim\" and a different verse says \"the Rodanim (1 Chronicles 1:7)\". Rabbi Simon and Rabbi Chanin: Rabbi Simon said: \"Dodanim\" because they are the children of the uncles [dodin] of Israel, Rodanim because they went and attack [rodin] them\". Rabbi Chanina said: \"When Israel was placed in a high position they came and said to them, we are the children of your uncle [dod-khen], and when they are placed in a low position they come and attack [rodin] them\". ", + "\"And the sons of Ham were Cush, Mizraim, Put, and Canaan\" (Genesis 10:6). Rabbi Shimon ben Lakish said, \"We thought that the family of Put had been swallowed up, but Ezekiel came and explained, 'Cush, Put, and Lud, and all the mingled people, and Cub, and the children of the land that is in league, shall fall with them by the sword' (Ezekiel 30:5). 'And Cush begot Nimrod' (Genesis 10:8). Regarding this, it is written, 'A song of praise for David, which he sang to the Lord, concerning the words of Cush, the Benjaminite' (Psalm 7:1). Rabbi Yehoshua ben Nehemiah said in the name of Rabbi Chanina ben Yitzchak that this refers to the era of the wicked one. They said, 'Was Cush a Benjaminite?' No, he simply acted like Nimrod. This is what is written, 'Therefore, it is said: Like Nimrod, a mighty hunter before the Lord' (Genesis 10:9). The word \"before\" is not written here, but rather \"like Nimrod, a mighty hunter.\" Just as he hunted animals with his mouth, so too did he hunt people with his mouth. You did not steal from a thief, nor did you kill from a murderer.\"", + "", + "", + "", + "", + "", + "\"And Joktan fathered Almodad and Sheleph and Hazarmaveth\" (Genesis 10:26). Rabbi Hunah said that Hazarmaveth is a place where they eat sharks, dress in paper clothing, and await death every day. Rabbi Samuel said that even paper clothing they do not have. (Genesis 10:30) \"And their dwelling was from Mesha, as you go toward Sephar, a mount of the east.\" Eleazar son of Pinchas said: \"Misha\" means death, \"Madai\" means sickness, \"Eilam\" means gathering, \"Haval\" means confusion, \"Yavan\" means mourning, \"Tiras\" means hardship, \"Kittim\" means destruction. Rabbi Judah said: \"Between the rivers\" means like a wheel, \"Bokah\" means apples, \"Har Hakadem\" means the mountains of Media." + ], + [ + "\"Rabbi Elazar in the name of Rabbi Yosei bar Zimra opened (Psalm 79:12): 'Do not kill them, lest my people forget; make them wander by your power and bring them down, O Lord our shield.' The Rabbis interpreted this to refer to the destruction of a city through Doeg and Achitophel. David said, 'Do not kill Doeg and Achitophel, lest my people forget; make them wander by your power and bring them down.' 'Bring them down from their height' (Psalm 56:8). And what can we do? (Psalm 79:12): 'Our shield belongs to God.' (Psalm 59:13): 'The sin of their mouth is the word of their lips.' This refers to the permission of adultery and bloodshed. This refers to the permission of adultery and bloodshed. This refers to the permission of adultery and bloodshed, as it says (2 Samuel 16:21).\" \"Go to your father's concubines\" (Samuel 2, 17:2). \"And I will fall upon him while he is weary and weak-handed, and will strike him with terror, and all the people that are with him shall flee, and I will smite the king only, and I will bring back all the people unto thee: the man whom thou seekest is as if all returned: so all the people shall be in peace.\" Nahman, son of Reuben, said: \"Loose his restraint and make him a jest, and when he dies his blood shall be permitted, and his wife shall be permitted.\" Rabbi Elazar, in the name of Rabbi Yosei bar Zimra, resolved the \"Dor Haflagah\" (Generation of the Dispersion) saying: \"Israel, do not kill the Dor Haflagah, lest the future generations forget about my people.\" Shake him in your fear and let him down, carry him and let him down from the upper level to the lower level. And what will we do? Our shield is the Lord, our sin is our mouth, for it is said: \"One said to a thousand and five hundred years that the firmament shakes, but come and let us make supports - one from the north, one from the south, one from the west, and this one that is here supports from the east.\"" + ], + [ + "\"G-d said to Abram, 'Go forth from your land…'\" (Genesis 12:1) Rabbi Yitzchak opened: \"Listen, daughter, look, and incline your ear, and forget your people and your father's house.\" (Psalms 45:11) Rabbi Yitzchak said: this may be compared to a man who was traveling from place to place when he saw a castle aglow. He said, \"Is it possible that this castle lacks a person to look after it?\" The owner of the building looked at him and said to him, 'I am the master of the castle.'\" What happened with Abraham our father was similar. He said, “Is it possible that this universe lacks a person to look after it?,\" the Holy Blessed One looked at him and said to him, 'I am the Master of the Universe.'\" \"And let the king be aroused by your beauty since he is your master\" (Psalms 45:12) And let the king be aroused for your beauty in the universe. \"And bow to him\" (Psalms 45:12) Hence, G-d said to Abram, [go forth...].", + "\"G-d said to Abram…\" (Genesis 12:1) Rabbi Berekhyah opened: \"Your perfumes have good fragrance, your name is poured-out oil\" (Song of Songs 1:3) Rabbi Berekhyah said: to what was Abraham our father similar? to a flask of balsam-tree juice close with a tight lid, placed in a corner and its fragrance was not emitted. When it was moved, its fragrance was emitted. Thus the Holy Blessed One said to Abraham our Father, move yourself from place to place and your name will become great in the world....", + "", + "", + "", + "Rabbi Azariah in the name of Rabbi Acha opened: “You love justice and hate evil, therefore God, your God has anointed you with oil of joy over your peers” (Pslams 45:8). Rabbi Azariah solved this verse [as being in reference to] Abraham: at the time that Abraham our father stood to request mercy for the Sodomites, what is written there? “Far be it from you to do this thing – to kill the righteous with the evildoer so that [the righteous is like the evildoer] – should not the judge of all the earth do justly?” (Genesis 18:25) Rabbi Acha said: you swore and said that you would not bring a flood ever again – why have you violated your vow?! It is strange! A flood of water you won’t bring, but a flood of fire you will bring?! If so, you have not fulfilled your vow. “Does not the judge of all the earth do justice” If you want a world, you can’t have strict justice; if you want strict justice, you can’t have a world. How can you hold a world with two heads? You want a world and strict justice - Choose one of them! If you cannot give up a little, the world cannot exist. The Holy Blessed One said to him: Abraham, “you love justice and hate evil… over your peers” Who is your peer? From Noah to you, [there were] 10 generation, and from all of them I have not spoken with one of them other than you.", + "YHVH said to Abram, \"Go forth from your land…\" (Genesis 12:1) What was written prior to this matter? “…and Teraḥ died in Ḥaran.” (Genesis 11:32) Rabbi Yitzḥak said: if the matter is the math, then up to now [where Avram leaves, for Teraḥ to be dead,] it would need another 65 years, but initially, you can interpret that evildoers are called “dead” during their lives. It is because Abraham our father was afraid and said, “If I go out, they will profane the Heavenly Name through me and say that he left his father and went during his [father’s] old age. The Holy One Blessed Be He said to him, I exempt you from honoring father and mother, but I do not exempt [any] other from honoring father and mother. And not only that, but I moved forward his death to before your going out: first, “And Teraḥ died in Ḥaran.”, and afterwards “And YHVH said to Avram” ", + "Rabbi Yehuda and Rabbi Nechemiah both said: \"Go twice, one to Aram Naharayim and one to Aram Nachor.\" Rabbi Nechemiah said: \"Go twice, one to Aram Naharayim and one to Aram Nachor, and one to the place where the flower blossomed among the thorns and you brought it to Haran. This is what is written: \"Your people will offer themselves willingly on the day of your power, in holy array; from the womb of the morning, like dew, your youth will come to you\" (Psalm 110:3). On the day of your power, when you gather to me all the troops and the people, in the splendor of holiness, I consecrated you from the womb, from the morning star. And it is also written: \"In the beauties of holiness, from the womb of the morning, you have the dew of your youth\" (Psalm 110:3). \"From the womb of dawn, your youth is like dew. (Psalm 110:3) This refers to you, [Israel], for the Holy One, blessed be He, said to Abraham, \"For your sake, I will make your offspring as numerous as the dew of the earth.\" When Abraham was afraid and said, \"Let it be said of me that there is sin in my hands, for I have served idolatry all these years,\" the Holy One, blessed be He, said to him, \"Your offspring will be as numerous as the dew, and just as the dew spreads out, so too will I spread out your offspring.\" Rabbi Azaryah said in the name of Rabbi Yudan: \"Why does the psalmist liken himself to a dove?\" Because when all birds are tired, they rest on a rock or the branch of a tree, but when a dove gets tired, it flaps one of its wings and then the other and keeps on flying. (Psalm 55:7) The psalmist said, \"Behold, I wander far away, I flee, and in the wilderness I dwell.\" (Psalm 55:8)\" Elon in the desert Selah, it is better to dwell in the deserts of the Land of Israel and not to dwell in the palaces of other lands. And if you say that Abraham did not doubt and rejoiced at the word of the Lord, then why did he not leave, since he had not been permitted? But once he was permitted (Genesis 12:4): \"So Abram went, as the Lord had told him; and Lot went with him.\" Rabbi Levi said, when Abraham was walking in Aram Naharaim and Aram Nahor, he saw the people eating and drinking and reveling. He said, \"Would that I not have a portion in this land.\" But once he reached the ladder of Tyre, he saw them engaged in commerce at the time of commerce and in litigation at the time of litigation. He said, \"Would that I have a portion in this land.\" The Holy One, blessed be He, said to him (Genesis 12:7): \"To your offspring I will give this land.\"", + "Rabbi Levi said that it is written \"go for yourself\" twice, and we do not know which one is dearer, whether the second or the first, as it is written (Genesis 22:2): \"To the land of Moriah,\" the second one is dearer than the first. Rabbi Yochanan said, \"Go from your land, from your birthplace, and from your father's house.\" \"From your land\" refers to your dwelling place. \"From your birthplace\" refers to your mother's birthplace. \"From your father's house\" refers to your father's home. \"To the land that I will show you,\" why was it not revealed to him? In order to endear it to him and reward him for every step he took. This is the opinion of Rabbi Yochanan, as he said (Genesis 22:2): \"Take now your son, your only son,\" he said to him, \"This one is the only one to his mother, and this one is the only one to his mother.\" He said to him, \"Whom do you love?\" He said to him, \"I love Isaac.\" \"And why was he not revealed to him?\" In order to endear him to him and reward him for every word he spoke. This is the opinion of Rabbi Yochanan.", + "Rabbi Berachiah said in the name of Rabbi Nehemiah: Once a king was traveling from place to place and a royal diadem fell from his head. He stopped and ordered his attendants to search for it, and they made a public announcement and brought out rakes to search for it. They searched for the first diadem and did not find it, nor the second one, but on the third attempt, they found it. They exclaimed, \"The king has found his diadem!\" Likewise, the Holy One, blessed be He, said: \"Why should I need to mention the names of Arpachshad, Shelah, Eber, Peleg, Reu, Serug, Nahor, and Terah, except for your sake?\" (Nehemiah 9:7). \"And you found his heart faithful before You.\" Similarly, the Holy One, blessed be He, said to David: \"Why should I need to mention the names of Perez, Hezron, Ram, Amminadab, Nahshon, Salmon, Boaz, Obed, and Jesse, except for your sake?\" (Psalm 89:21). \"I have found David My servant; with My holy oil have I anointed him.\"", + "\"I will make you into a great nation\" (Genesis 12:2). He [God] said to him [Abraham], \"And you have not established for Me [the merit of] even seventy nations!\" He [God] said to him [Abraham], \"Regarding that nation [Israel] about whom it is written, 'For what great nation is there' (Deuteronomy 4:7), 'I will make you' [into that great nation].\" Rabbi Berachiah said: \"I will make you\" is not written here, rather, \"And I will make you.\" This means that just as I made you into a new creation [by giving you a son], so too you will be fruitful and multiply. Rabbi Levi bar Chivat and Rabbi Abba bar Chiya, the son of Rabbi Chiya, said: Three things and four blessings are written here, corresponding to three fathers and four mothers [of the Jewish people]. Rabbi Chiya said: \"Since traveling diminishes three things—fruitfulness and multiplication, exiting [one's homeland], and one's reputation—therefore, 'I will make you into a great nation' [to counteract the first], 'and bless you' [to counteract the second], 'and make your name great' [to counteract the third].\" And according to the opinion [that the verse implies] 'I will make you' [into a great nation], 'and bless you,' 'and make your name great,' is [an additional blessing] corresponding to the fourth father and mother [of the Jewish people], Abraham and Sarah. (Talmud, Nedarim 32a) And the Lord was with Joshua, and his fame was heard throughout all the earth. He had a monitin in the world, what is it? An ox from here and a buffalo from there, as it is written (Deuteronomy 33:17): \"His firstborn bull, majesty is his, and his horns are the horns of a wild ox.\" David also had a monitin, what was it? A staff from here and a sack from there, and a tower from here, as it is written (Song of Songs 4:4): \"Your neck is like the tower of David.\" Mordechai also had a monitin, what was it? A sack and ashes from here, and a golden crown from there, as it is written (Esther 8:15): \"For Mordechai was great in the king's palace, and his fame spread throughout all the provinces; for this man Mordechai became increasingly prominent. Thus, Haman took the money and cast lots to destroy the Jews, but Mordechai found out and informed Queen Esther, and Esther informed the king in Mordechai's name. Then, the king ordered that Haman be hanged on the same gallows he had prepared for Mordechai. Rabbi Yudan said, 'I bless you with 18 blessings, but I do not know if mine precedes yours or if yours precedes mine.' Rabbi Aḥuya in the name of Rabbi Zeira said, 'Yours precedes mine, for when he says \"the shield of Abraham,\" he then revives the dead.' Rabbi Abbahu said, 'Look at the heavens! It is written here, (Genesis 15:5):' \"To the heavens,\" said the Holy One, blessed be He, \"with the letter Hei, I created the world, and behold, I add another Hei to Your Name, and You will bear fruit and multiply.\" Rabbi Yudan said, \"And when will I bless You with Your signs?\" \"Two hundred and forty-eight,\" he answered. Rabbi Levi said, \"No one had a cow until they blessed it, and it did not benefit him until he blessed it, as Abraham prayed for barren women, and they were remembered, and for the sick, and they were healed.\" Rav Huna said, \"Abraham never stopped visiting the sick, but the sick saw him and were cured.\" Rabbi Hanina said, \"Even ships that sailed on the great sea would sink in Abraham's merit. Not because of wine libations, but because of vinegar made from date honey. In every place where wine of idolaters is served, wine of Israel is sold cheaply.\" RRabbi Yitzhak said, \"Job also did this, as it is said (Job 1:21), 'The Lord gave and the Lord has taken away; blessed be the name of the Lord.' Even though Job did not lose everything at once, and he had to take from him a second time, it was still a blessing. Scripture calls it a blessing, for just as this blessing purifies the impure, so too do you bring close those who are far and purify them for their Father in heaven.\" Rabbi Berachya said, \"It is already written, 'And I will bless,' so what does the Talmud mean by saying, 'And it will be a blessing'? Rather, it means that until now I was in need of blessing my world, but from here on, the blessings are entrusted to you. Whoever sees you should bless you.\"", + "\"And I will bless those who bless you,\" said Rabbi Yirmiyah. The Holy One, blessed be He, was stricter with the honor of a righteous person than with His own honor. Concerning His own honor, it is written, \"For those who honor Me, I will honor, but those who despise Me shall be lightly esteemed\" (1 Samuel 2:30). But with the honor of a righteous person, it is written, \"And I will bless those who bless you, and him who curses you I will curse\" (Genesis 12:3). It was taught: These are the blessings with which a person reclines and rises, beginning and ending: We give thanks at the beginning and end, and one who is reclining on each and every blessing teaches himself not to be haughty. Rabbi Yitzchak bar Nachman said in the name of Rabbi Yehoshua ben Levi: The High Priest reclines at the beginning of every blessing, while the king reclines at the beginning and end of every blessing. Rabbi Simon said in the name of Rabbi Yehoshua ben Levi: When the king used to prostrate himself, he did not rise until he had finished his entire prayer. This is what is written, \"And it came to pass, when Solomon had made an end of praying all this prayer and supplication unto the Lord, he arose from before the altar of the Lord, from kneeling on his knees with his hands spread up to heaven\" (1 Kings 8:54). \"And Jacob blessed Pharaoh, and Joseph revealed himself to him, Daniel revealed himself to Nebuchadnezzar, and I too, and I revealed it to Queen Esther. And Rabbi Nehemiah said, the Holy One, blessed be He, said to our father Abraham, and all the families of the earth will be blessed through you and your seed. Do not say that you are not wealthy, for you are wealthy from us, but ask for help. When they enter into trouble, they ask us, and we reveal to them.\"", + "\"And Abram went, as the Lord had spoken to him, and Lot went with him. (Genesis 12:4) And Lot was his nephew.\" (Genesis 12:4) \"Now Abram was seventy-five years old when he departed from Haran.\" (Genesis 12:4) Regarding Esther, Rav said she was forty years old, while Shmuel said she was eighty years old. The Sages said she was seventy-five years old. Rabbi Berechiah, quoting the Sages of Tammuz, said that the Holy One, blessed be He, said to Abraham: \"You left your father's house at the age of seventy-five, and I swear by your life that the redeemer whom I will establish from you will also be seventy-five years old, like Esther.\"", + "\"And the souls they made in Haran\" (Genesis 12:5), Rabbi Elazar bar Zimra said: \"If all the inhabitants of the world were to gather to create even a single gnat, they would not be able to infuse a soul into it. Yet it says, 'And the souls they made.' This refers to the converts they made. But if so, why does it say 'they made'? Rather, Rav Huna said: Abraham would convert the men, and Sarah would convert the women.\"", + "\"And Abram passed through the land... until now they have not obtained the right to the land... And the Lord appeared to Abram and said... He did not build an altar except on the soil of the land of Israel... And he moved from there to the mountain east of Bethel... which was called Beit-El, but now it is called Beit-Aven. Rabbi Elazar said: Since it was not worthy to be called Beit-Ha'amud, it was called Beit-Ha'amal (the house of toil). There they call the good deed \"amida\" (standing) and the thought of the feet (i.e. walking) \"amila\". And he pitched his tent, tent after tent written, to teach that first Sarah's tent was planted and only afterwards was his tent planted.\" This passage is from Genesis 12:6-8 and discusses Abram's journey through the land of Canaan and the various places he visited and named. It also includes a discussion about the significance of certain names and places.", + "\"And he built there an altar to the Lord\" (Genesis 12:8). Rabbi Eleazar said: \"He built three altars there, one for the good news of the Land of Israel, one for acquiring it, and one to prevent his children from sinning. This is what is written, 'Then Joshua tore his clothes and fell face down to the ground before the ark of the Lord, remaining there till evening. The elders of Israel did the same, and sprinkled dust on their heads' (Joshua 7:6). Rabbi Eleazar ben Shammua began to recount the merit of our father Abraham, as it is written, 'I am nothing but dust and ashes. Yet Abraham dared to plead with God for Sodom and Gomorrah' (Genesis 18:27). Abraham built an altar not because he needed it, but so that his children would not fall into sin. 'And he called upon the name of the Lord,' teaching that he called the name of the Holy One, blessed be He, with every breath he took. Another explanation of 'And he called' is that he began to convert proselytes and bring them under the wings of the Divine Presence. 'And Abram journeyed, going on still toward the Negev' (Genesis 12:9), erasing [the traces] of the evil deeds done by the people [of the land].\"" + ], + [ + "\"And there was a famine in the land, and Abram went down to Egypt to dwell there (Genesis 12:10). It is written (Psalm 33:18): \"Behold, the eye of the Lord is upon those who fear Him, upon those who hope for His kindness.\" \"Behold, the eye of the Lord is upon those who fear Him,\" this is referring to Abram, as it says (Genesis 22:12): \"For now I know that you are a God-fearing man.\" \"Upon those who hope for His kindness,\" as it says (Micah 7:20): \"You will give truth to Jacob, kindness to Abraham, etc.\" (Psalm 33:19): \"To rescue their soul from death, and to keep them alive in famine.\" And there was a famine in the land.\"", + "\"And there was a famine in the land\" (Genesis 12:10). Rabbi Pinchas in the name of Rabbi Chanin of Tziporin opened [with the verse], \"Happy is the man whom God rebukes\" (Psalms 94:12), and if he comes to be exacting, [the verse continues], \"from Your Torah You will teach him.\" What is written about Abraham? \"And I will bless you and make your name great\" (Genesis 12:2). Once famine struck, it leapt upon him, yet he did not call for a sojourner, nor did he demand [help], but [instead] Abraham went down to Egypt to live there. \"And there was a famine in the land.\" Rabbi Yehoshua ben Levi opened [with the verse], \"He gives prey to those who fear Him\" (Psalms 111:5), prey [to sustain] those who fear Him in this world. But for the future, [the verse continues], \"He will remember [His covenant] forever.\" What is written about Abraham? \"And I will bless you and make your name great\" (Genesis 12:2). Once famine struck, it leapt upon him, yet he did not demand [help] nor call for a sojourner, but instead \"And there was a famine in the land.\"", + "", + "", + "R. Phinehas said in the name of R. Reuben: Two people were principal actors and yet made themselves subordinate, viz. Abraham and Barak. Barak, as it is written, And she sent and called Barak . . . And Barak said unto her : If thou wilt go with me, then I will go ; but if thou wilt not go with me, I will not go (Judg. iv, 6 ff.). R. Judah explained : If thou wilt go with me to Kadesh, 3 I will go with thee against Hazor 4 ; whilst if thou wilt not go with me to Kadesh, I will not go with thee against Hazor. R. Nehemiah explained it: If thou wilt go with me in Song, 5 I will go with thee to battle; but if thou wilt not go with me in Song, I will not go with thee to battle. And she said; I will surely go with thee, notwithstanding (efes) the journey that thou takest shall not be for thy honour (ib. 9). R. Reuben said: [Efes] is a Greek word, as though to say hafes (let alone).* Said she to him: 'What thinkest thou? that the glory for the Song shall be given to thee alone!* He retired into the second place, as it is written, Then sang Deborah and Barak the son of Abinoam, etc. (ib, v, i). 2 [Translation 1939 Freedman and Simon, Soncino Press]" + ], + [ + "", + "", + "\"And Abram was very wealthy in livestock, silver, and gold.\" (Genesis 13:2) \"As it is written, 'He brought them out with silver and gold...' (Psalms 105:37) \"And he journeyed on from place to place, from the Negev as far as Bethel, to the place where his tent had been at the beginning, between Bethel and Ai, to the place of the altar that he had made there at first. And there Abram called on the name of the Lord.\" (Genesis 13:3-4) Rabbi Elazar, son of Rabbi Menachem, said that he went to loosen his camels' saddlebags. (Genesis 13:5) \"Now Lot, who was traveling with Abram, also had flocks and herds and tents.\" (Genesis 13:5) There were four good things that happened to Lot because of Abram: \"And Abram journeyed on... and Lot went with him.\" (Genesis 12:4) \"And also Lot, who went with Abram. (Genesis 14:16) He [the angel] saved Lot and all his possessions. (Genesis 19:29) And when God destroyed the cities of the plain, God remembered Abraham and sent Lot out of the midst of the overthrow. (Genesis 19:29) And just as their children were obligated to repay us for the good that we had done for them, it is not right that they did not repay us with good, but with evil. This is what is written (Numbers 22:5): And he [Balak] sent messengers to Balaam son of Beor, saying, 'Come curse this people for me.' (Judges 3:13)\" \"And he gathered to him the Ammonites and Amalekites, and went and struck Israel and took possession of the city of the palm trees.\" (2 Chronicles 20:1) \"After this, the Moabites and Midianites [and Ammonites] came against Jehoshaphat. And it is also written, \"Her adversary has spread out his hand over all her precious things\" (Lamentations 1:10). And their sin is written in four places, \"An Ammonite or Moabite shall not enter into the congregation of the Lord\" (Deuteronomy 23:4), \"because they did not meet you with bread and with water on the way\" (Deuteronomy 23:5), and it is also written, \"O My people, remember now what Balak king of Moab consulted and what Balaam the son of Beor answered him\" (Micah 6:5). (Nehemiah 13:2) \"For they did not meet the children of Israel with bread and water, but hired Balaam against them to curse them; however, our God turned the curse into a blessing. Four prophets stood up and sealed their decree, these are: Isaiah, Jeremiah, Zephaniah, and Ezekiel. Isaiah said (Isaiah 15:1), 'The burden of Moab. Because in the night Ar of Moab is laid waste and brought to silence, because in the night Kir of Moab is laid waste and brought to silence.' Jeremiah said (Jeremiah 48:2):\" Therefore, behold, days are coming, declares the Lord, when I will cause the battle cry to be heard against Rabbah of the Ammonites. It will become a desolate mound, and its towns will be burned with fire. Then Israel will take possession of those who possessed him, says the Lord. Ezekiel said (Ezekiel 25:10-11): \"To the sons of the east I will give it as a possession along with the sons of Ammon, so that the sons of Ammon will not be remembered among the nations. Thus I will execute judgments on Moab, and they will know that I am the Lord.\" And Zephaniah said (Zephaniah 2:9): \"Therefore, as I live,\" declares the Lord of hosts, the God of Israel, \"Surely Moab will be like Sodom and the sons of Ammon like Gomorrah.\"" + ], + [ + "“Avram the Hebrew was told.” Rabbi Yehudah, Rabbi Nechemyah, and the sages [disagree]. Rabbi Yehudah says: the entire world is on one side and he is on the other side [the word for “side” in Hebrew is מעבר , which stems from the same root עבר ]. Rabbi Nechemyah says: Because he is of the descendants of Ever [the son of Shem, the son of Noah]. The sages say: he is from the other side of the river and that he speaks in the Hebrew tongue.", + "", + "Another [understanding]: And it was in the days of Amrafel: Rabbi Tanchuma in the name of Rabbi Chiya and Rabbi Berakhiya in the name of Rabbi Elazar [all] said, \"This midrash came up to our hands from the exile - 'Any place that it is stated, \"and it was in the days of,\" it is nothing but a term of grief.'\" \"And it was in the days of Amrafel\" (Genesis 14:1): What grief was there over there? They made a war. Rabbi Shmuel bar Nachmani said in the name of Rabbi Natan, \"And there are five\": (1) [It is comparable] to a dear friend of a king who entered a province, and on his account was the king [concerned] about that whole province. [Then] barbarians came and grappled with him. And when he wanted to leave, they all said to him, \"Woe that the king will no longer be concerned about the province as he was\": So [too,] was Avraham a dear friend of the Holy One, blessed be He - as it is written about him (Isaiah 41:8), \"the seed of Avraham, My dear one\"; and it is written (Genesis 12:3), \"and through you shall all the families of the world be blessed.\" And when the barbarians came and grappled with him, they all said, \"Woe that the Holy One, blessed be He, will not be concerned with the world as He was; since He was concerned with the world for his sake.\" This is [the meaning of] that which the verse stated (Genesis 14:7), \"And they came to Ein Mishpat (which can be understand as the eye of justice)\" - Rabbi Acha said, \"They sought to grapple with no less than the eyeball of the world.\" They said, \"They sought to blind the eye that [suppressed] the trait of [strict] judgment in the world.\" [The verse continues -] \"It (hee) is Kadesh,\" [but] it is written, \"he (hu) is Kadesh\"; meaning to say, he sanctified (hu kidesh) the name of the Holy One, blessed be He and went down to the fiery furnace. When they saw that the things were like this, they cried out. (2) \"And it was in the days of Achaz the son of Yoshiah, King of Yehudah\" (Isaiah 7:1). What grief was there over there? \"It is what is stated by the verse (Isaiah 9:11), \"Aram is in front and the Philistines are behind, etc.\" [It is comparable] to a king that gave his son over to a mentor, and the mentor hated him. He said, \"If I kill him, I will become liable for death. Rather, I will take away his nourishment from him and he will die on his own\": So did the evil Achaz say, \"If there are no goats, there will be no rams; if there is no flock, there will be no shepherd, [and] where will the world be?\" So did he say, \"If there are no masters, there will be no students; if there are no students, there will be no sages; if there is no Torah, there will be no synagogues and study halls.\" What did he do? He passed all the synagogues and study halls and sealed them. And this [is the meaning of] that which the verse states (Isaiah 8:16), \"Bind up the message; seal the instruction with My disciples.\".... And when they saw that the things were like this, they all started to cried out, \"Woe that the world is being destroyed\" - when [study of] the Torah was negated, that was in the days of Achaz. (3) \"And it was in the days of Yehoyakim the son of Yoshiyahu\" (Jeremiah 1:3). What grief was there over there? \"I looked at the earth, and behold it was empty and void; at the heavens and their light was not\" (Jeremiah 4:23), [It is comparable] to edicts of the kings that were were brought to the province. What did the people of the province do? They tore them up and burned them. This is what the verse stated (Jeremiah 36:23), \"And it was when Yehudi would read three columns or four\" - meaning to say, he read four verses - and in the fifth verse, he read, \"And her tormentors became the head\" (Lamentations 1:5) - and it is is written (Jeremiah 36:23), \"he would tear it with a scribe's blade and throw it into the fire until the end of all of the scroll.\" And when they saw this, everyone began to cry out, \"Woe for the decree that is hanging over us.\" (4) \"And it was in the days when the judges ruled\" (Ruth 1:1) - there was famine there. [And to what is the matter comparable?] To a province that was liable a tax to the king. [So] he sent collectors to collect it. The people of the province rose and smote the collectors and hung them. The judgment that they were liable - as they appointed other judges for themselves - they did to the collectors. So did they do at that time.... (5) \"And it was in the days of Achashverosh\" (Esther 1:1). What grief was there over there? [It is comparable] to a king that had a vineyard, and he had three enemies. What did they do? One cut the small berries, the second ripped the clusters and the third uprooted the vines: So did Pharaoh began with the small berries, as it is stated (Exodus 1:22), \"Any son that is born, throw him into the river.\" Nevukhadnetsar [ripped the clusters,] as it is stated (Jeremiah 29:2), \"the craftsmen and the smiths\".... Haman [then] came [to] uproot the vines, as it is stated (Esther 3:13), \"to annihilate, to kill and to destroy.\" Everyone began to cry out, \"Woe.\" Rabbi Shimon ben Abba said in the name of Rabbi Yochanan, \"Any place that it is stated, 'and it was (vayehi),' it is used for grief and it is used for joy. And when for grief, there is no grief like it, and when for joy, there is no joy like it.\" Rabbi Shmuel bar Nachman came and divided it, \"Any place that it is stated 'it will be,' it is used for joy; [but] 'and it was' [is for] grief.\" The Sages responded, \"Behold 'And God said, \"Vayehi (here used as a command form, and not past tense) light\"' [is] joy!\" He said to them, \"It too is not of joy, as the world did not merit to use that light. As so did Rabbi Yehudah bar Simon say, '[Regarding] the light that the Holy One, blessed be He, created on the first day, Adam [could] look and observe from [one] end of the world to the [other] end. [But] since the Holy One, blessed be He, saw the deeds of the generation of Enosh and the generation of the flood, He arose and hid it from them. That is [the meaning of] what the verse states (Job 38:15), \"From the wicked is their light withheld.\" And to where is it hidden? [It is] in the Garden of Eden, for the righteous ones, as it is stated (Psalms 97:11), \"Light is sown for the righteous, and joy for the straight-hearted.\"'\" They responded to him further, \"It states, 'And it was evening and it was morning, one day.'\" He said to them, \"On that day too, it is not of joy, as all the acts of the first day are destined to wither, as it is stated (Isaiah 51:6), 'when the heavens melt away like smoke and the earth wither like a garment.'\" They responded to him, \"Behold, the [acts of] the second day, the third day, the fourth day, the fifth day, the sixth day.\" He said to them, \"They too are not of joy, as all the acts of the six days of creation require further action - for example, wheat needs to be ground; mustard needs to be mellowed; lupine need to be mellowed.\" They responded to him, \"[And what about,] 'And it was that the Lord was with Yosef and he was a successful man' (Genesis 39:7)?\" He said to them, \"It too is not of joy, as that 'bear' chanced upon him from this, as it is stated in the verse, 'after' - 'And it was after these things, and the wife of his master raised, etc.' (Genesis 39:7)....\" They responded to him, \"[And what about,] 'And it was that the Lord was with Yehoshua, and his reputation was in all the land' (Joshua 6:27)?\" He said to them, \"It too is not of joy, as he had to rend his garments.\" They responded to him, \"And is it not written (I Samuel 18:14), 'And it was that David was successful in all of his ways and the Lord was with him'?\" He said to them, \"It too is not of joy, as enmity descended into the heart of Shaul from this, as it is stated (I Samuel 18:9), 'And it was that Shaul eyed David.'\" They responded to him, \"And is it not written (II Samuel 7:1), 'And it was when the king sat in his house and the Lord allowed him rest from all of his enemies'?\" He said to them, \"It too is not of joy, as on that same day, Natan the prophet came to David and said to him, 'However you will not build the House' (I Kings 8:19).\" They said to him, \"Behold, we have said what is ours; [now] say what is yours - that 'and it will be' is joy.\" He said to them, \"'And it will be on that day that the mountains will drip with nectar' (Joel 4:18), that will be in the days of the messiah, and there will be great joy for Israel. And so [too,] 'And it will be on that day that a man shall save alive a heifer of the herd and two sheep' (Isaiah 7:21). And so [too,] 'And it will be on that day that living waters will come out from Jerusalem' (Zechariah 14:8). And so [too,] 'And he will be like a tree planted over streams of water' (Psalms 1:3). And so [too,] 'And the remnant of Yaakov will be among many nations' (Micah 5:6).\" They said to him, \"But behold, it is written (Jeremiah 38:28), 'vahaya (here used in the past tense, and not like the other examples) when Jerusalem was captured'!\" He said to them, \"It too is not of grief, as on that day was the verdict of Israel for their sins taken; as so is it written (Lamentations 4:22), 'Your sin has been completed, Daughter of Zion, He will not again exile you.'\"", + "", + "אל עמק שוה \"To the Valley of Shaveh\": Rabbi Berachia and Rabbi Chanina said in the name of Rabbi Shmuel bar Nachman: [It was called that] because all of the idolaters became unanimous [השוו], cut down cedars and built a great stage, and brought [Avraham] there to rise him up, and they said praises before him, saying [Bereishit 23:6]: \"Hear us, my lord, [you are a prince of God in our midst,]\" etc. They said to him, \"You are our king! You are our prince! You are our god!\" He said to them: \"The world does not lack its King, nor does it lack its God.\"" + ], + [], + [ + "After these things the word of Hashem came to Abram in a vision, saying, etc. (Psalms 18:31) \"As for God — His ways are perfect; the Word of Hashem is tried; a shield is He for all who take refuge in Him.\" If His way is perfect, how much more is He Himself! Rav said: Were not the mitzvot given so that man might be refined by them? . Do you really think that The Holy One of Blessing cares if an animal is slaughtered by front or by the back of the neck? Therefore, mitzvot were only given to make humans better.", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "Rabbi Dustai said in the name of Rabbi Shmuel bar Nachman, since it does not mention the Hivites here, it brings the Rephaim instead. Rabbi Chelbo in the name of Rabbi Abba in the name of Rabbi Yochanan said, Such arose in the mind of the omnipresent to bequeath to Israel the land of ten nations, the Kenites, the Kenizzites, and the Kadmonites, but he only gave them seven, the Hittites, the Perizzites, the Rephaim, the Amorites, the Canaanites, the Girgashites, and the Jebusites. [. . .] Which are the three that he did not give to them. Rabbi says Arabia, Shalmaite, and Nabataea. Rabbi Shimon ben Yochai says Damascus, Asia, and Hispania. Rabbi Eliezer ben Yaakov said Asia, Thracia, and Carthage. The Rabbis say Edom, Moab, and the first of the sons of Ammon. They are the three that were not given to [Israel] in this world. Edom as it says (Deuteronomy 2:5) \"For I will not give you of their land so much as a foot can tread on; I have given the hill country of Seir as a possession to Esau.\" And regarding Moab it is written, (Deuteronomy 2:9) \"Do not harass the Moabites or provoke them to war.\" The Kenizzites are from Esau, the Kenites and the Kadmonites are from Ammon and Moab. But in the days of the Messiah they will return and become Israel's to fulfil the statement of The Holy One Blessed is He. However, presently He gave seven to [Israel] as it says (Deuteronomy 7:1) \"Seven nations much larger than you.\" Rabbi Yitzhak said, a sow feeds ten and a ewe has not even one. All these The Holy One Blessed is He said to Abraham that He would give him, \" the Kenites, the Kenizzites etc.\" and still (Genesis 16:1) \"Sarai, Abram’s wife, had borne him no children.\" " + ], + [ + "...Rabbi Shimon ben Yohai said Hagar was Pharaoh's daughter. When he saw the deeds on behalf of Sarah in his house, he took his daughter and gave her to him, saying, 'better that my daughter by a maidservant in this house than a mistress in another house.' This is what is written: \"She had an Egyptian handmaid whose name was Hagar.\" [In other words:] ha agrikh: 'This is your reward.'", + "2. \"And Sarai said to Abram, 'Look, the Lord has kept me from bearing' (Gen.16:2) as follows: \"Said she, I know the source of my affliction: It is not as people say [of a barren woman], 'she needs a talisman, she needs a charm', but Look, the Lord has kept me from bearing.'\" It is taught: whoever has no child is like one who is dead, like one who is destroyed. Like dead, since it is written \"And Rachel said to Yaakov: give me children [or I shall die]\" (Genesis 30:1). Destroyed, as it is written \"maybe I will be build from her\" (Genesis 16:2) - we build only what was destroyed. “And Avram listened to the voice of Sarai” - Rabbi Yose said: to the voice of Ruach HaKodesh, as it is written: “Therefore, listen to the LORD’s command!” (I Samuel 15:1).", + "And Sarai, the wife of Abram, took Hagar the Egyptian, her maidservant (Genesis 16:3) - took her with words, saying \"you are fortunate to be clinging to this holy body\". \"At the end of ten years of Avram's settlement in the land of Canaan\" (Bereishit 16:3) - Rabbi Amei says in the name of Reish Lakish, from where do we know that a man who marries a woman and waits with her ten years, and she hasn't given birth, isn't permitted to nullify himself from fruitfulness and multiplying - rather, that he should leave and marry another woman? From here, from \"At the end of ten years of Avram's settlement in the land of Canaan\". Behold, you say settling outside the Land isn't counted as part of the count. \"And she gave her to Avram as a husband\" and not to another to wife, and not to be a concubine.", + "And he went into Hagar and she conceived (Gen. 16:4). Rabbi Levi bar Hayta said: She became pregnant at the first intimacy. Said Rabbi Eleazar: A woman never conceives by the first intimacy. An objection is raised: surely it is written, So both of Lot's daughters got pregnant by their father (Gen. 19:36)? Said R. Tanhuma: By an effort of will power they brought forth their virginity, and conceived at the second “act of intercourse”. [The first act is what they did to themselves. Said Rabbi Chanina ben Pazi: Thorns are neither weeded nor sown, but they grow and spring up on their own. But how much suffering and effort for wheat to grow! Why were the matriarchs barren? Rabbi Levi said in Rabbi Shila’s name and Rabbi Chelbo in R. Yochanan’s name: Because the Holy One of Blessing yearns for their prayers and supplications, as it is written 'O my dove, you on the clefts of the rock let Me see your face, let Me hear your voice' (Song of Songs 2:14): Why did I make you barren? In order to 'see your face... hear your voice'. Rabbi ‘Azariah said in the name of Rabbi Yochanan bar Papa: So that their husbands might cling to them in their beauty. Rabbi Huna in the name of Rabbi Hiya bar Abba said: So that they might pass the greater part of their life without hard work. Rabbi Huna and R. Avun in the name of Rabbi Meir: So that their husbands might derive pleasure from them, for when a woman is with child she is disfigured and does not care for her appearance. The ninety years that Sarah did not bear she was like a bride in her canopy. Ladies would come to ask how she was, and she would say to them, 'Go and ask about the welfare of this wretched woman [Hagar]!'’ Hagar would tell them: 'My mistress Sarai is not inside what she is outside: she appears to be righteous but she is not righteous, had she been a righteous woman, see how many years have passed without her conceiving, whereas I conceived in one night!' Said Sarah: 'Am I going to argue with this woman?! I should argue with her master!", + "(5) And Sarai said to Avram: My anger is on you! (Genesis 16:5) Rabbi Yudan says, in the name of Rabbi Yehudah bar Simon: You made violence on me with your words. Why? Because you heard my being despised and you were silent. Rabbi Berachia in the name of Rabbi Aba bar Kahana said: I have a grievance against you! This is similar to two men who are imprisoned, and when the king passes through one says: King! Make justice for me! The king says to let him go. His companion said: I have a grievance against you! If you had said 'make justice for us' both of us would be free, but since you said 'make justice for me' he released you but not me. So too, had you [Avram] said \"and we go childless\" just as you got a child I would have gotten a child. But since you said \"and I go childless\" (Genesis 15:2) you received a child but not I. ... Rabbi Tanchuma said, in the name of Rabbi Chiyah... whoever runs after the characteristic of judgment does not escape its hands. Sarah should have reached the same age as Avraham, but because she said \"may God judge between you and me\" (Genesis 16:5) 38 years were deducted from her. Behold, it is written \"And he came to Hagar, and she conceived\" (Genesis 16:4) but it also says \"behold you are pregnant and you will give birth to a son\"(Genesis 16:11) it teaches you that Sarah set the evil eye upon Hagar, and she miscarried. Rabbi Chanina said: even if just the prophet Elisha had said that to her it would have been enough, rather, she merited to receive these news through the angel.", + "...'And Avram said to Sarai: do it her what is good in your eyes!' (Gen. 19:6) He said to her: \"what do I care about her well being or her harm? [But] It is written: 'You will not deal with her as a slave since you humbled her' (Deuteronomy 21:14), and this one, after we made her suffer, we will enslave her? I don't care about her well being or her harm. [But] It is written 'he shall not have the right to sell her to foreigners, since he broke faith with her' (Exodus 21:8) and this one, after we made her a master we will make her a slave? I don't care about her well being or her harm.\" 'Then Sarai treated her harshly, and she ran away from her.' Rabbi Aba bar Kahana said: she forbade her from having sexual relations. Rabbi Berachia said: she slapped her face with a slipper. Rabbi Berachia in the name of Rabbi Aba Bar Kahana said: She made her carry water buckets and bath towels to the baths.\"A ", + "\"And an angel of God found her by a spring of water...\" by the path of the armed one(?). \"and said: Hagar, slave of Sarai,\" a parable: he said, if one person says \"your ears are those of an ass\" do not worry, two make for you canopies. \"So Avram said: behold, your slave is in your hand,... and the angel said: Hagar, slave of Sarai... And she said, I am fleeing because of Sarai my mistress,... and the angel said to her, return to your mistress and be oppressed... and the angel said to her, God has greatly increased...\" how many angels were paired with her? Rabbi Yosei son of Chanina said, five: in every place where it says, \"said\", a new angel. The rabbis say, four, in every place where it says \"angel\". Rabbi Chiya says, come and see how many are between the first ones and the last ones. Manoach said to his wife, \"we will surely die, for we have seen God\" (Shoftim 13:22), and Hagar slave of Sarai saw five angels one after the other and was not afread of them. Rabbi Chiya said, the fingernails of the parents and not the bellies of the children. Rabbi Yitzchak says, she searches the ways of her house (Mishlei 31:27), the children of Avraham our father's house were searching, and she was accustomed to see them.", + "", + "", + "And she called the name of Ad-nai who talked to her 'You are El-Roi' (Gen. 16:13) Rabbi Yehuda bar Simon and Rabbi Yochanan said, in the name of Rabbi Eleazar Bar Shimeon: The Holy One of Blessing did not grant speaking with women, with the exception of that righteous one [Sarah], and even that had a particular reason. Rabbi Aba said, in the name of Rabbi Beiri: How many roundabouts He did in order to talk to her! 'He said: 'no, you did laugh!'' (Gen. 18:16) But it is written: 'and she called the name of Ad-nai who talked to her 'You are El-Roi''! Rabbi Yehoshua Bar Nechemiah said: it was through an angel. But it is written: 'And God said to her'(Gen. 25:23)! Said Rabbi Levi, in the name of Rabbi Eleazar, in the name of Rabbi Yosi ben Zimra: it was through a name. 'You are El Roi' - said Rabbi Aivu: You are the one who sees the sufferings of the persecuted. 'Since she said: also, here [halom], I have seen after the One Who sees me.' She said: Not only I was granted a talk, but even royalty, as it is written: 'You that brought me this far [halom] (II Sam. 7:18). Not only I was granted to see with my mistress, but even if my mistress were with me right now she would not have seen. Another interpretation: Not only I was granted to see with my mistress, but now even when I am alone! Rabbi Shmuel Bar Nachman said: this is similar to a lady to whom the king said 'pass before me'. She passed before him but was relying on her slave, and hiding her face, and she did not see the king - but the slave did." + ], + [ + "", + "And when Abram was ninety years old and nine, etc. It is written, To everything there is a season, and a time to every purpose under the heaven (Eccl. 3:1). There was a season when circumcision should be given to Abraham In the self same day was Abraham circumcised (Gen. 17:26); there was a season when his descendants were to neglect it as it is written, For all the people that came out were circumcised; but all the people that were born in the wilderness by the way as they came forth out of Egypt, had not been circumcised (Josh, 5:5). Why should he not have circumcised himself at the age of forty-eight, when he recognised his Creator? In order not to discourage proselytes. Then why not be circumcised at the age of eighty-five, when [God] spoke with him between the pieces? In order that Isaac might issue from a holy source. Then let him be circumcised at the age of eighty-six, when Ishmael was born? Said R. Simeon b. Lakish : [God said] : ' I will set up a cinnamon tree in the world: just as the cinnamon tree yields fruit as long as you manure and hoe around it, so [shall Abraham be] even when his blood runs sluggishly and his passions and desires have ceased.", + "", + "", + "(5) R' Yishmael and R' Akiva: R' Yishmael says, Avraham was a High Priest, as it says (Ps. 110:4), \"The LORD has sworn and will not relent, 'You are a priest forever, etc.'\" and it says elsewhere (Gen. 17:11), \"You shall circumcise the flesh of your foreskin.\" From where should he be circumcised? If he is circumcised from the ear, he is not fit to offer sacrifices. From the mouth, he is not fit to offer sacrifices. From the heart, he is not fit to offer sacrifices. Where should he be circumcised so that he will be fit to offer sacrifices? You must say it is the foreskin of the body. R' Akiva says, there are four foreskins. Foreskin is said with regard to the ear (Jer. 6:10): \"Their ears are blocked.\" Foreskin is said with regard to the mouth (Exod. 6:12): \"me, a man of impeded lips.\" Foreskin is said with regard to the heart (Jer. 9:25): \"but all the House of Israel are uncircumcised of heart.\" Foreskin is said with regard to the body (Gen. 17:14): \"male who is uncircumcised [one who is uncircumcised in his maleness].\" It was said to him, (Gen. 17:1): \"Walk in My ways and be blameless/whole.\" If he is circumcised from the ear, he is not whole; from the mouth, he is not whole; from the heart, he is not whole. From where should he be circumcised so that he will be whole? You must say it is the foreskin of the body. Scripture says (Gen. 17:11-12), \"[You shall circumcise the flesh of your foreskin, and that shall be the sign of the covenant between Me and you.] And throughout the generations, every male among you shall be circumcised at the age of eight days.\" If he is circumcised from the ear, he cannot hear; from the mouth, he cannot speak; from the heart, he cannot think. From where should he be circumcised so that he can think? This is the foreskin of the body. R' Tanhuma said, tis Scripture makes sense (Gen. 17:14): \"male who is uncircumcised [one who is uncircumcised in his maleness].\" And does there exist one who is uncircumcised in femaleness? Rather, from the place where it is recognized whether male or female -- from there we circumcise him.", + "", + "", + "...Bar Kappara said, \"Anyone who calls Abraham, 'Abram,' transgresses a negative commandment.\" R. Levi said, \"[Both] a positive commandment and a negative commandment: 'Neither shall your name any more be called Abram,' is with a negative commandment; 'but thy name shall be Abraham,' is with a positive commandment.\" But behold the men of the Great Assembly called him Abram - \"You are the Lord, God, who chose Abram\" (Nehemiah 9:7)!?" + ], + [ + "\"God said..., 'Sarai your wife...'\" In Proverbs (12:4), it is written, \"A woman of valor is a crown to her husband.\" Rabbi Aha said, \"Her husband was crowned through her, but she was not crowned through her husband.\" Our rabbis taught that she ruled over her husband. In all places, the man gives orders, but here (Genesis 21:12), \"In all that Sarah orders you, listen to her voice.\" Said Rabbi Yehoshua Ben Korcha: 'The Yud that the Holy One of Blessing took from Sarai was given half to Sarah, and half to Avraham. Said Rabbi Shime'on Bar Yochai: The Yud that the Holy One of Blessing took from Sarai flew and posted itself in front of the Throne of the Holy One, and said: 'Master of the Universe! Because I am the smallest letter You took me out of the name of Sarai the Righteous!! The Holy One said: In the past you were in the name of a woman, and in the end of the name! Now I will put you in the name of a man, and on the beginning of the name, as it is written 'And Moshe called Hosea Bin Nun Yehoshua' (Numbers 13:16). Said Rabbi Mana: Sarai was just [a princess] for herself, now she will be a princess for all the world." + ], + [ + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "Rabbi Yehudah b. Simon said that the Holy One, blessed be He, never deigned to directly engage in conversation with a woman except for that righteous woman Sarah, and even then it was through an intermediary. Rabbi Abba b. Kahana says in Rabbi Idi's name: What a circuitous route He took in order to speak with her, as it is written, \"And he said: No, but you did laugh.\"", + "Rabbi Eleazar wondered: But it is written, \"And she [Hagar] called the name of the Lord who spoke with her, etc.\" (Gen. 16:13)? Rabbi Yehoshua said in Rabbi Nechemiah's name in Rabbi Idi's name: That was through an angel. But it is written, \"And the Lord said to her [Rebecca]\" (Gen. 25:23)? Rabbi Levi maintained: That was through an angel. Rabbi Eleazar says in the name of Rabbi Yose b. Zimra: That was through Shem son of Noah." + ], + [ + "\"and god said am i hiding from Abraham\" r yitzchak opened \" the reminder of the righteous shall be blessed and the name of the wicked shall rot\" r yitzchak said: anyone who mentions a righteous man and doesn't bless him transgress a positive commandment, what is the reason \"the reminder of the righteous shall be blessed\". and anyone who mentions the name of the wicked and dosent curse him also transgress a positive commandment, why \" the name of the wicked shall rot\". r shmuel the son of nachman says the names of the wicked are similar to valuable garments while you use them they last, as soon as you put them down, have you heard somebody called pharo, sisra, sancheriv!! rather abraham, issac, jacob, rubin, shimon. r berchya and r chelbo say in the name of r shmuel the son of nachman and r yonsan, when he got to this verse that was exiled from jeruslam with the exile\" he would say nevuchadnetzar crushed bones (curse)\" and why didn't he curse him when he read jerimia because all the times that he is mentioned in jerimia he was alive, here he was dead. rav, when he god to humun on purim, he said, cursed is humun and cursed are his sons, to fulfill what it says \"and the name of the wicked shall rot\". r pinchas said charvona is remembered for good. r shmuel the son of nachman says we find that god mentions the name of the jews and blesses them as it says: the lord who remembers us will bless. r huna in the name of r acha says i only know that god blesses 600,000 Jews, how do we know that god mentions and blesses every individual jew as well? as it says:and god said am i hiding from Abraham what i am going to do, but Abraham will become a great nation, all the verse needed to say was \" i heard the screams of sedom and amora for they are great\" rather god said: i mentioned a tzadik and i wont bless him!! and abraham will be a great nation....Rabbi Berechya, Rabbi Chiya, and the Rabbis \"from there\" [Babylonia] stated in the name of Rabbi Yehudah: Not a day passes that the Holy and Blessed One does not innovate some halacha in the heavenly court. What is the reason [prooftext]? As it is written: \"Listen, listen to the roar of His voice, to the sound (hegeh) that issues from His mouth\" (Job 37:2). And hegeh is none other than Torah, as it is written \"meditate (v'hegita) on it day and night\" (Joshua 1:8). And even these halachot was known by our father Abraham...", + "Writing (Psalms 25:14): \"The secret of the Lord is with those who fear Him, and He will make known to them His covenant.\" What is the secret of the Lord? It is a word that was not revealed to man until Abraham came and it was given to him, as it says (Genesis 17:2): \"And I will establish My covenant between Me and you.\" The Holy One, blessed be He, said to him: \"If you remove the letter Yod from My name, what is My secret? It is the number seventy.\" Therefore, I appoint seventy elders to you by the merit of this word, as it says (Deuteronomy 10:22): \"Your fathers went down to Egypt with seventy souls,\" and I appoint from them seventy elders, as it says (Numbers 11:16): \"Gather to Me seventy men from the elders of Israel.\" And I appoint from among them Moses, who was skilled in seventy languages of the Torah, as it says (Deuteronomy 1:5): \"Moses began to explain this Torah.\" In the merit of whom do I appoint Moses? In the merit of the word, as it says: \"The secret of the Lord is with those who fear Him.\" The Holy One, blessed be He, said to Abraham: \"Sufficient for your servant is the reward that he be like his master.\" He said before Him, and \"For the Lord God does nothing without revealing his secret to his servants the prophets. The Holy One, blessed be He, said: 'Abraham is one who fears God,' as it is stated, 'Now I know that you are a God-fearing man' (Genesis 22:12). Abraham is upright among the upright, as it is stated, 'From the upright You have love' (Song of Songs 1:4). Abraham is a prophet, as it is stated, 'And now return the man's wife, for he is a prophet' (Genesis 20:7). Rabbi Yehoshua ben Levi made a parable to a king who gave a precious gem as a gift to his beloved, and after some time the king wished to retrieve it from her. He said, 'If it were from her dowry, I would not have bothered her.' So too, the Holy One, blessed be He, said, 'I have already given the land as a gift to Abraham,' as it is stated, 'To your offspring, I will give this land' (Genesis 15:18), and these five portions were given as a gift to him.\" \"And the Lord enclosed him [Abraham] [Gen. 20:18]. Since Abraham was more beloved to Him than his due, he said, 'What shall I do [about the situation] without his [Abimelech's] knowledge?' Rabbi Shmuel bar Nachman said: It is a parable to a king who had a very precious goblet, and he did nothing with it without knowing it. Once the king desired to do something with it without knowing it, and he said, 'Have I done anything with this goblet of mine except not do anything with it without knowing it?' Rabbi Yudan said in the name of the Holy One, blessed be He, 'There is Lot, his nephew, there, and I do not reveal [Abraham's identity to Abimelech].' But the Sages said: I have already called him their father, as it is stated [Gen. 17:5]: 'For I have made you the father of a multitude of nations,' implying that the children are called by the father's name, excluding a son-in-law. 'I have revealed to him the gift of Torah, the gift of Gehinnom, the case of Dinah of Sodom for tomorrow, but I do not reveal his identity to him.' Rabbi Aha said in the name of Rabbi Shmuel bar Nachman in the name of Rabbi Nathan: Even the laws of Eruvin of courtyards, Abraham knew. Rabbi Pinchas said in the name of Rabbi Shmuel: Even the new name that the Holy One, Blessed be He, will call Jerusalem in the future, as it is said, 'At that time they shall call Jerusalem the throne of the Lord,' Abraham knew. Rabbi Berechiah, Rabbi Chiyya, and the rabbis in the south said in the name of Rabbi Yehuda: There is no day that the Holy One, Blessed be He, does not renew the halacha in the heavenly court. What is the reason? 'Hearken to the thunder of His voice, and the rumbling that comes out of His mouth. He directs it under the whole heaven, and His lightning to the ends of the earth' - this rumbling can only be the Torah, as it is said, 'and you shall meditate therein day and night.' Even these halachot, Abraham knew.\"", + "...\"Because I know him, so that he will command\" - Rabi Yudan in the name of Rabbi Alexandri: this is serving the mourner's meals. And the rabbis say: this is visiting the sick. Rabbi Azariah in the name of rabbi Yehudah: in the beginning tzedek and in the end, mishpat. How so? Avraham would receive both the sinners and the ones that returned. As they were eating and drinking he would say to them \"bless!\" They would ask: what should we say? He would answer: \"Blessed is El Olam, from Whose [bounty] we ate.\" If the person accepted it and blessed, then s/he would eat, and drink and go. And if not, then Avraham would say: 'give me what you have.' And the person would say - 'what do you have that I owe you?' And he would answer: 'one measure of wine for ten coins, and one cut of meat for ten coins, and one loaf of bread for ten coins... Who gave you wine in the wilderness? Who gave you meat in the middle of the wilderness? Who gave you bread in the wilderness?' Once the person understood the predicament that Avraham set up, then the person would say \"Blessed is El Elyion from Whose bounty we ate\" - and this is what is why tzedakah is written in the beginning and justice at the end.", + "\"And the men turned (faced) from there\" (Gen. 18:22) - this proves that angels do not have a back [of the head] (i.e. they went one way but could still face the other). \"And they went towards Sodom but Abraham remained standing before Hashem\" Rabbi Simon said: \"This is a correction of the scribes [rather than saying] that the Shechinah (Divine Presence) would wait for Abraham .\"", + "", + "", + "", + "\"Far be it from You.\" R' Yudan said, \"It is far from You\"; \"It is outside for You.\" R' Aha said, \"Halila\" \"Halila\" twice. There is a desecration of the name of Heaven in the matter. R' Aba said, It does not say \"to do this thing\"; rather, it says \"to do a thing like this.\" Not it, nor anything like it, nor anything less than it. R' Levi said, Two individuals said the same thing, Avraham and Iyov. Avraham: \"Far be it from You to do such a thing, to bring death upon the innocent as well as the guilty\" Iyov: \"It is all one; therefore I say, 'He destroys the blameless and the guilty.'\" Avraham received a reward for it, and Iyov was punished for it. Avraham spoke well-ripened thoughts; Iyov spoke hastily and angrily: \"It is all one; therefore I say, 'He destroys the blameless and the guilty.'\" R' Hiyya bar Aba said, There is a confusion of questions here. Avraham said,\"Far be it from You to do such a thing, to bring death upon the innocent as well as the guilty,\" and the Holy One Blessed be He says, \"so that innocent and guilty fare alike.\" Would He suspend [judgment] against the wicked for the sake of the righteous? Oh that they were righteous, but they are only righteous men of an inferior quality, as R' Yohanan said, All tzaddikim mentioned in connection with S'dom are written \"tzaddikam.\" This is the opinion of R' Yohanan, as R' Yohanan said, \"So our elders and all the inhabitants of our country instructed us\" -- it is written \"z'kananu\" -- uncultured old men, i.e., shameful old men. R' Yehoshua ben Levi said, Annex my deeds and they will increase the total to 50. R' Yehuda ben R' Simon said, Aren't You the Righteous One of the world? Annex Your deeds and they will increase the total to 50. R' Yehuda ben R' Simon said, This is what Avraham said to Him: With a flesh-and-blood king, one can take an appeal from a duke's decision to a provincial governor, and from a provincial governor to a military governor. But with You, because there is no one to take an appeal to, won't You do justice? R' Yehuda ben R' Simon said, When You sought to judge Your world, You gave it over to two, Remus and Romulus, so that if one of them wanted to do something, the other could stay the first one's hand. But You, with respect to Whom there is no one to stay Your hand, won't You do justice? R' Ada said, You swore that You would not bring a flood to the world, and now You are weaseling out of the oath -- a flood of water You are not bringing, but a flood of fire You are bringing. If so, You have not fulfilled Your oath. R' Levi said, ..." + ], + [ + "", + "\"But He is at one with Himself, and who can turn him? And what His soul desireth, even that He doeth.\" (Job 23:13) It was taught: One angel does not carry out two commissions, and two angels do not carry out one commission. And you say \"two\"!? (Genesis 19:1) Rather, Michael said his tidings and departed, Gabriel was sent to overthrow Sodom, and Raphael to rescue Lot." + ], + [ + "", + "", + "", + "", + "His wife looked behind her - Rabbi Isaac said, for she sinned with salt. That night when the angels came to Lot, what was she doing? Going to all her neighbors and saying to them, give e salt, because we have guests. And her intention was that the men of the city would come to know of them. Therefore \"she became a pillar of salt.\"", + "......" + ], + [ + "", + "", + "", + "", + "", + "", + "", + "", + "", + "And Abimelech called to Abraham and said to him (Genesis 20:9): 'What have you done to us? How have I sinned against you that you brought upon me and upon my kingdom such a great sin? You have done things to me that should not be done' (Genesis 20:9). And Abimelech said to Abraham (Genesis 20:10): 'What did you see that you did this thing?'\" The verse continues: \"And Abraham said, 'Because I thought, surely there is no fear of God in this place, and they will kill me because of my wife' (Genesis 20:11). 'And besides, she is truly my sister, the daughter of my father, but not the daughter of my mother, and she became my wife' (Genesis 20:12). 'So when God caused me to wander from my father's house, I said to her, \"This is the kindness you can show me: in every place we go, say of me, 'He is my brother'\"' (Genesis 20:13).\" Abimelech then confronts Abraham with his response (Genesis 20:16): \"Here is a thousand shekels of silver for you. This is to vindicate you in the eyes of all who are with you and before everyone you are cleared\" (Genesis 20:16)\n" + ], + [ + "", + "", + "", + "", + "", + "", + "", + "AND SARAH SAID: GOD HAS MADE JOY FOR ME; EVERY ONE THAT HEARS WILL REJOICE WITH ME (Gen. 21:6). R. Berekiah, R. Judah b. R. Simon, and R. Hanan in the name of R. Samuel b. R. Isaac said: If Reuben has cause to rejoice, what does it matter to Simeon? Similarly, if Sarah was remembered, what did it matter to others? But when the matriarch Sarah was remembered [gave birth], many other barren women were remembered with her; many deaf gained their hearing; many blind had their eyes opened, many insane became sane. For ‘making’ [HAS MADE] is mentioned here, and also elsewhere, viz. And he made a release to the provinces (Est. II, 18). As the making mentioned there means that a gift was granted to the world,l so the making mentioned here means that a gift was granted to the world. R. Levi said: She increased the light of the luminaries: ‘making’ is mentioned here, viz. GOD HAS MADE FOR ME, while elsewhere it says, And God made the two lights (Gen. I, 16).", + "", + "", + "AND SARAH SAW THE SON OF HAGAR THE EGYPTIAN etc - Rabbi Shimeon bar Yohai said: Rabbi Akiva used to interpret this to his [Ishmael’s] shame, Rabbi Akiba lectured: AND SARAH SAW [THE SON OF HAGAR THE EGYPTIAN, WHOM SHE HAD BORNE TO AVRAHAM, MAKING SPORT.] Now 'making sport' refers to nothing else but sexual immorality, as in the verse, \"The Hebrew servant, whom you have brought to us, came in to make sport of me. (Gen. 39:17). This teaches that Sarah saw Ishmael ravish maidens, seduced married women and dishonored them. R. Ishmael taught: This term 'making sport' refers to idolatry, as in the verse, \"And the people sat to eat and drink and got up to make sport' (Exodus 32:6). This teaches that Sarah saw Ishmael build altars, catch locusts, and sacrifice them. R. Eleazar said: The term 'making sport' refers to bloodshed, as in the verse, \"Let the young men, please, arise and make sport before us\" (II Sam. 2:14) Rabbi Azariah said in Rabbi Levi’s name: Ishmael said to Isaac: 'Let us go and see our pieces in the field' and he would pick up the bow and shoot arrows, aiming in Itzchak's direction, while pretending to be playing (making sport), as it is written: \"as a madman who casts fire-brands, arrows, and death; so is the man that deceives his neighbor, and said: 'I am just joking (making sport)'. And I [Rabbi Shimon bar Yochai] say that this is to be interpreted to the praise [of Ishmael]. This expression of making sport is only used as 'inheritance'. In the moment that Itzchak our father was born all were happy. Ishmael said to them: are you dumb? I am the first-born, I am going to receive double portion [of the inheritance], that from the answer of Sarah our mother to Avraham 'because the son of this maidservant will not inherit with my son, with Itzchak' you learn that he would not inherit 'with my son' - even if he wasn't Itzchak - and 'with Itzchak' - even if he wasn't my son. All the more so [this is true] 'with my son, with Itzchak'." + ], + [ + "", + "", + "And Abraham rebuked Avimelech: R. Yosi ben R. Hanina said: Rebuke leads to love, as it says, rebuke a wise man and he will love you. Such indeed is R. Yosi ben Hanina’s view, for he said: Love unaccompanied by rebuke is not love. Resh Lakish said: Rebuke leads to peace; hence, ‘And Abrahman reproved Avimelech’. Such is his view, for he said: Peace unaccompanied by rebuke is not peace." + ], + [ + "And it came to pass after these things, that God tested [nisah] Avraham (Gen. 21:1). It is written, “You have given a nes (flag, banner) to those who fear You, that it may be displayed [lehithnoses] because of truth [koshet], selah” (Ps. 60:6): this means, trial after trial, greatness after greatness, in order to test them in the world and exalt them in the world like a ship’s flag. And why all this? ‘Because of truth, selah’: so that the attribute of justice [din] may be verified [titkashet] in the world. Thus, if one says: ‘Whom God wishes to enrich, God enriches; to impoverish, God impoverishes; whom God desires God makes into a king; when God wished, God made Avraham wealthy, and when God wished God made him a king!’ Then you can answer that person and say, ‘Can you do what Avraham did?’ And the person would ask: 'What did he do?' and you say: \"Avraham was a hundred years old, when his son Itzchak was born to him\" (Gen. 21:5); yet after all this pain it was said to him: \"Take, please, your son, your only son\" (22:2), yet he did not refuse. This is ‘You have given a flag to those who fear You, that it may be displayed’.", + "Ad-nai tries the righteous; and His soul hates the evil ones and those who love violence (Ps. 11: 5). Rabbi Yonatan said: When a flax worker knows that his flax is of good quality, the more he beats it the more it improves and the more it glistens; but if it is of inferior quality, he cannot give it one knock without it splitting. Similarly, Ad-nai does not test the wicked - why? Because they cannot withstand it, as it is written \"And the evil ones He expels like the sea\" (Isaiah 57:20) and who does God test? The righteous, as it says \"Ad-nai tries the righteous.\" \"And it was, after these things, his master’s wife cast [tisah] [her eyes upon Yosef and said, “Lie with me.\"(Gen. 39:7)\" \"And it was, after these things\" - Rabbi Yonatan said: A potter does not test defective vessels, because he cannot give them a single blow without breaking them. What then does he test? Only strong vessels, for he will not break them even with many blows. Similarly, the Holy One of Blessing does not test the wicked but the righteous, as it says, ‘Ad-nai tries the righteous.’ Rabbi Eleazar said: When a man possesses two cows, one strong and the other weak, on which one he puts the yoke? Surely on the strong one Similarly, God tests only the righteous, as it says, ‘Ad-nai tries the righteous.’", + "Another opinion: “The Lord tests the righteous.” – This is Abraham – “Sometime after these things, God tested Abraham.” R. Avin expounded: (Ecclesiastes 8:4) “Since a king's word is supreme, who can say to him: ‘What are you doing?’” – R. Avin said: [This may be compared] to a teacher who commands his student, saying to him: (Deuteronomy 16:19) “You shall not judge unfairly,” but [the teacher himself] judges unfairly; (Deuteronomy 16:19) “Do not take a bribe,” but [the teacher himself] takes a bribe; Do not lend on interest, but [the teacher himself] lends on interest. His student said to him: Rabbi, you said to me: Do not lend on interest, but you lend on interest? [Is it] permitted to you but forbidden to me? [The teacher] said to him: I said to you: Do not lend on interest to a Jew, but you may lend on interest to an idol worshipper, as it is written: (Deuteronomy 23:21) “You may lend on interest to a foreigner, but you may not lend on interest to your brother [Israelite].” Thus Israel said before The Holy One Blessed be He: Master of the Universe, you wrote in your Torah: (Leviticus 19:18) “You shall not take vengeance or bear a grudge,” but you take vengeance and bear a grudge, as it is said: (Nahum 1:2) “The Lord is vengeful and fierce in wrath. The Lord takes vengeance on His enemies.” The Holy One Blessed be He said to them: I wrote in the Torah: (Leviticus 19:18) “You shall not take vengeance or bear a grudge against your countrymen,” but I take vengeance against idol worshippers – (Numbers 31:2) “Avenge the Israelite people on the Midianites.” It is written: (Deuteronomy 6:16) “Do not test the Lord” – [but] “God tested Abraham.”", + "After these things — misgivings were experienced on that occasion. Who then had misgivings? Avraham, saying to himself: ‘I have rejoiced and made all others rejoice, yet I did not set aside a single bullock or ram for the Holy One of Blessing.’ Said the Holy One of Blessing to him: ‘I know that even if you were commanded to offer your only son to Me, you would not refuse.’ - this is according to Rabbi Eleazar who said that the employment of va-e-lohim where E-lohim would suffice, implies both God and God’s Court. It was the ministering angels who spoke thus: ‘This Avraham rejoiced and made all others rejoice, yet did not set aside for the Holy One of Blessing a single bullock or ram.’ Said the Holy One of Blessing to them: ‘Even if we tell him to offer his own son, he will not refuse.’ Itzchak and Ishmael were engaged in a dispute: the latter argued, ‘I am more beloved than you, because I was circumcised at the age of thirteen’; while the other retorted, ‘I am more beloved than you, because I was circumcised at eight days.’ Said Ishmael to him: ‘I am more beloved, because I could have protested, yet I did not.’ At that moment Itzchak exclaimed: ‘O that God would appear to me and bid me cut off one of my limbs! then I would not refuse.’ Said God: ‘Even if I bid you sacrifice yourself, you will not refuse.’ [Another version: Said Ishmael to him: ‘I am more beloved than you, since I as circumcised at the age of thirteen, but you were circumcised as a baby and could not refuse.’ Itzchak retorted: ‘All that you did lend to the Holy One of Blessing was three drops of blood. But look, I am now thirty-seven years old, yet if God desired of me that I be slaughtered, I would not refuse.’ Said the Holy One of Blessing ‘This is the moment!’ Straightway, “God tested Avraham”.]", + "", + "", + " And He said: Take, please, your son, etc. (22:2). Said God to him: ‘Take, I beg you\" — please —Your son.’ ‘Which son? I have two sons’ he said. ‘Your only son,’ replied He. ‘This one is the only one of his mother, and this one is the only one of his mother.’ \"The one you love\"—‘Is there a limit to the affections?’ \"Itzchak\" said He. And why did God not reveal it to him without delay? In order to make him [Itzchak] even more beloved in his eyes and reward him for each and every word spoken. This agrees with the opinion of Rabbi Yohanan, who said: \"Get out of your country\" (Gen. 12:1) means from your province; “And from your kindred” (Gen. 12:1)—from your neighborhood; “And from your father’s house\"(Gen. 12:1)—literally your father’s house. “To the land that I will show you” (Gen. 12:1). Why did He not reveal it to him there and then? In order to make it more beloved in his eyes and to reward him for each and every word said, and for each and every step taken. Rabbi Levi b. Hayata said: ‘Get you’ is written twice, and we do not know which was more precious [in the eyes of God] the first or the second. But when it is written, “And get you to the land of Moriah” (22:2) it follows that the second occasion was more precious than the first. \"And go yourself to the land of Moriah\" Rabbi Chiya Raba and Rabbi Yanai [disagree]: one says to the place from which instruction (hora’ah) goes out to the world, and the other says to the place from which awe (yirah) goes out to the world. Similarly regarding the Holy of Holies (devir), Rabbi Chiya and Rabbi Yanai [disagree]: one says from the place from which the commandments (dibra’ot) go out to the world, and one says from the place from which speech (dibur) goes out to the world. Similarly regarding the ark (aron), Rabbi Chiya and Rabbi Yanai [disagree]: one says to the place from which the light (ha’orah) goes out to the world, and one says to the place where awe (yirah) goes out to the world. Rabbi Yehoshua ben Levi said that from there the Holy One instructs [mor'eh] the nations of the world and brings them down [moridam] to Gehinnom. Rabbi Shimon bar Yochai said, to the place which is aligned [ra'ui] with the Holy Temple above. Rabbi Yudan said, to the place where there will be an appearance [mar'eh] to you. Rabbi Pinchas said, to the place of the Master [marvatah] of the World. The Rabbis said, to the place where the incense is offered – this is what it says “…I will go to the mountain of myrrh and to the hill of frankincense.” (Shir HaShirim 4:6) \"And offer Him there as a burnt-offering (Gen. 22:2). Rabbi Yudan bar Simon said: He [Avraham] said to Him: ‘Master of the Universe! Can there be a sacrifice without a priest?’ The Holy One of Blessing replied ‘I have already appointed you to be a priest’ as it is written, ‘You are a priest for ever’ (Ps. 110:4). \"On one of the mountains which I will tell you of (Gen. 22:2). Rabbi Huna said in the name of Rabbi Eliezer the son of Rabbi Yosei HaGelili: The Holy One of Blessing first places the righteous in doubt and suspense, and then reveals to them the real meaning of the matter, as it is written \"to the land that I will show you (Gen. 12:1); \"On one of the mountains which I will tell you\"; \"And make to it the proclamation that I bid you (Jonah 3:2); similarly, \"Arise, go out into the plain and I will there speak with you (Ezek. 3:22).", + "...And Avraham rose early in the morning, and saddled his donkey (Genesis 22:3). Rabbi Simeon b. Yohai said: Love upsets the natural order, and hate upsets the natural order. Love upsets the natural order: \"And Avraham rose early in the morning, etc\".: surely he had plenty of slaves? But the reason was that love upset the natural order. Hate upsets the natural order: \"And Bilam rose up in the morning, and saddled his donkey\" (Num. 22:21): surely he had plenty of slaves? Hate, however, upsets the natural order. Love upsets the natural order: \"And Yosef made ready his chariot, etc.\" (Gen. 46:29): yet surely Yosef had plenty of slaves? But love upsets the natural order. Hate upsets the natural order: \"And he made ready his chariot\" (Ex. 14:6); yet surely he had plenty of slaves? Thus hate upsets the natural order. Rabbi Simeon b. Yohai said: Let saddling counteract saddling. Let the saddling done by our father Avraham in order to go and fulfill the will of the One at whose word the world came into existence counteract the saddling done by Bilam in order to go and curse Israel. Let preparing counteract preparing. Let Yosef’s preparing [of his chariot] to meet his father counteract Pharaoh’s preparing to go and pursue Israel. Rabbi Ishmael taught: Let the sword of the hand counteract the sword of the hand. Let the sword taken in the hand of our father Avraham, as it says, \"And Avraham stretched forth his hand, and took the knife to slay his son\" (Gen. 22:10), come and counteract the sword grasped by Pharaoh’s hand when he said, \"I will draw my sword, my hand shall destroy them\" (Ex. 15:9). \"And took two of his young men with him, and Itzchak his son.\" (Gen. 22:3) Rabbi Abbahu said: Two people behaved with derech eretz (decency), Avraham and Saul: Avraham, as it says, \"And took two of his young men with him\"; Saul, as it says, \"And Saul … went, he and two men with him\" (I Sam. 28:8). \"And he cleaved the wood for the burnt-offering,\" (Gen. 22:3) Rabbi Hiyya b. Rabbi Yosei said in the name of Rabbi Meyasha, and it was also repeated in the name of Rabbi Benaiah: As a reward for the two cleavings with which our father Avraham cleaved the wood of the burnt-offering, he earned that God should cleave [divide] the Sea before his descendants, as it says, And the waters were divided (Ex. 14:21). Said Rabbi Levi: Enough of this! In truth Avraham acted according to his powers an the Holy One of Blessing according to His powers. \"And he rose up, and went to the place.\" (Gen. 22:3) Avraham was rewarded for rising up and for going." + ], + [ + "“On the third day, Abraham lifted up his eyes…” (Genesis 22:4) It is written “He will revive us from the two days, on the third day He will set us up, and we will live before Him.” (Hoshea 6:2) On the third day of the tribes it is written “On the third day, Joseph said to them…” (Genesis 42:18) On the third day of the spies, as it says “…and hide yourselves there three days…” (Joshua 2:16) On the third day of the giving of the Torah, as it says “It came to pass on the third day…” (Exodus 19:16) On the third day of Jonah, as it is written “…and Jonah was in the belly of the fish for three days and three nights.” (Jonah 2:1) On the third day of those who came up from exile, as it is written “…and stayed there three days.” (Ezra 8:32) On the third day of the resurrection of the dead, as it is written “He will revive us from the two days, on the third day He will set us up, and we will live before Him.” (Hoshea 6:2) On Esther’s third day “Now it came to pass on the third day, that Esther clothed herself regally…” (Esther 5:1) The royalty of her father’s house. In what merit? This is an argument of the Rabbis and Rabbi Levi. The Rabbis say: in the merit of the third day of the giving of the Torah, as it says “It came to pass on the third day when it was morning…” (Exodus 19:16) Rabbi Levi said: in the merit of the third day of our father Avraham, as it says \"On the third day, Abraham lifted up his eyes and saw the place from afar.” (Genesis 22:4) What did he see? He saw a cloud attached to the mountain. He said: it appears that this is the place where the Holy One told me to offer up my son.", + "He then said to him [Itzchak]: ‘Itzchak, my son do you what I see?’ ‘Yes,’ he replied. He said to his two servants: ‘Do you see what I see?’ ‘No,’ they answered. ‘Since you do not see it, “stay here with the donkey,” (Gen. 22:5), he bade them, because you are like the donkey, it follows that slaves are like cattle. The Rabbis proved [it from this verse spoken at] the Revelation: Six days you shall labor, and do all your work … you, nor your daughter, nor your man-servant, nor your maid-servant, nor your cattle (Ex. 20:10). R. Itzchak said: This place shall one day be alienated from its Owner. For ever? [No], for it is stated, “This is My resting-place forever; here will I dwell for I have desired it” (Ps. 132:14) — when he comes of whom it is written, “Lowly, and riding upon a donkey” (Zech. 1:9). “And I and the lad will go just there” — Ad Koh. Said R. Joshua b. Levi: We will go and see what is to be the eventual outcome of Koh. “And we will worship, and we will come back to you.” He informed him [through these words] that he [Itzchak] would return safely from Mount Moriah. R. Itzchak said: Everything happened as a reward for worshipping. Abraham returned in peace from Mount Moriah only as a reward for worshipping. “And we will worship, and we will come back to you.” Israel were redeemed only as a reward for worshipping: “And the people believed … then they bowed their heads and worshipped�� (Ex. 4:31). The Torah was given only as a reward for worshipping: “And worship y’all afar off” (Ex. 24:1). Hannah was remembered only as a reward for worshipping: “And they worshipped before the Lord” (I Sam. 1:19). The exiles will be reassembled only as a reward for worshipping: “And it shall come to pass in that day, that a great horn shall be blown; and they shall come that were lost … and that were dispersed … and they shall worship Ad-nai in the holy mountain at Jerusalem” (Isa. 27:13). The Temple was built only as a reward for worshipping: “Exalt y’all Ad-nai our God, and worship at His holy mountain” (Ps. 99:9). The dead will come to life again only as a reward for worshipping: “O come, let us worship and bend the knee; let us kneel before Ad-nai our Maker (Ps 95:6).", + "And Avraham took the wood of the burnt-offering (Gen. 22:6) — like one who carries his own stake [to be impaled] on his shoulder. \"And he took in his hand the fire and the knife (Ma’akheleth)\" (Gen. 22:6). R. Hanina said: Why is a knife called ma’akheleth? Because it makes food (okhlim) fit to be eaten. While the Rabbis said: All eating (akhiloth) which Israel enjoy in this world, they enjoy only in the merit of that ma’akheleth (knife). \"And they went both of them together (Gen. 22:6): one to bind and the other to be bound, one to slaughter and the other to be slaughtered.", + "“And Itzchak spoke to Avraham his father, and said: My father” (Gen. 22:7). Samael went to the our father Avraham and said: “Old man, old man! Have you lost your mind [lit. have you lost your heart]? You are going to slay a son given to you at the age of a hundred!’ ‘Even this I do,’ replied he. [Samael said:] ‘And if He sets you an even greater test, can you stand it?!’ [as it is written] “If a thing be put to you as a trial, will you be wearied” (Job 4:2)? ‘Even more than this,’ he replied. [Samael said:] ‘Tomorrow He will say to you, “You are guilty of murder, you murdered your son!” He replied: ‘Still I go’. Seeing that he could achieve nothing with him, he approached Itzchak and said: ‘Son of an unhappy mother! He is going to slay you!’ He replied: ‘Still I go’. Samael said: ‘If so, all those fine tunics which your mother made be a legacy for Ishmael, the hated of her house, and you don't care [lit. don't let it enter your heart]?’ If a word is not completely effective, it may yet be effective in part, that’s why it is written, “And Itzchak spoke to Avraham his father, and said: My father”: why [his] father, [my] father twice? So that he should be filled with compassion for him. \"And he said: Behold, the fire and the wood. Avraham said to him: ‘May that man who has thus seduced him be drowned! Any way, “God will provide himself the lamb, my son”; and if not you are “the lamb for the burnt-offering my son.” So \"they went both of them together\" (Gen. 22:8) — one to slaughter and the other to be slaughtered.", + "\"And they came to the place which God had told him of; and Avraham built the altar there\" (Gen. 22:9). And where was Itzchak? Said Rabbi Levi: he had taken and hidden him, saying, 'Lest he who sought to seduce him throw a stone at him and disqualify him from being a sacrifice.' \"And Avraham built the altar there etc and bound Itzchak his son\". Rabbi Hanina bar Itzchak said: As our father Avraham was binding his son Itzchak below, so the Holy One of Blessing was binding the [angel] princes of the heathens above. Yet they did not remain [bound]. For when Israel separated themselves in the days of Jeremiah the Holy One of Blessing said to them: ‘What do you think: that those fetters still exist?’ as it says, \"For shall they be like tangled thorns (sirim)\" (Nahum 1:10), which means: For are the Princes (sarim) to be tangled [i.e. bound] forever? No; for when they [the Israelites] are “drunken according to their drink” (Nahum 1:10), their fetters are broken, for it is written, \"They shall be devoured as stubble fully dry\" (Nahum 1:10). When our father Avraham stretched forth his hand to take the knife to slay his son, the angels wept, as it says, “Behold, their valiant ones [the angels] cry without — hutzah” (Isa. 33:7). What does ‘hutzah’ mean? R. ‘Azariah said: It is unnatural. It is unnatural that he should slay his son with his own hand. And what did they say? The highways lie wasted? (Isa. 33:8) — does not Avraham show hospitality to travelers? The wayfaring man ceased — shavat (Isa. 33:8) — as in the verse, It had ceased (hadal) for Sarah (Gen. 18:2). \"He has broken the covenant\" (Isa. 33:8), [similar to] “But My covenant will I establish with Itzchak” (Gen. 17:21). “He has despised the cities (Isa. 33:8), “And [Avraham] dwelt between Kadesh and Shur” (Gen. 20:1). He regards not man (Isa. 33:8) — has Avraham no merit in his favor? This is surprising! And who says that this verse does not refer to the angels? — Here it says, “Upon (MI-MA’AL) the wood”, while in another passage it says, “above (mi-ma’al) Him stood the seraphim” (Isa. 6:2).", + "And Abraham stretched forth his hand, and took the knife (Gen. 22:10). Rav asked R. Hiyya the Elder: How do we know that ritual slaughtering must be with a movable object? From here: \"And Abraham stretched forth his hand, and took the knife\" — he said: if he told you this from a Haggadah, he might retract; and if he stated it as a tradition, he cannot not retract from it, since Levi taught: If they [sharp flints] were attached [to the ground or rocks] from the very beginning, they are unfit; but if they had been originally detached but subsequently fixed in the ground, they are fit, since we learned: \"If one slaughters with a hand-sickle, a harvest sickle, a flint, or a reed, the slaughtering is fit.\" Said Rabbi Yosei: Five things were said of a reed stalk: You may not slaughter, circumcise, cut meat, wipe your hands, nor pick your teeth with it, because an evil spirit rests upon it.", + "\"And the angel of Ad-nai called to him out of heaven, and said: Abraham, Abraham\" (Gen. 22:11). Rabbi Hiya taught: This is an expression of love, this is an expression of urging. Rabbi Eliezer ben Yaakov said: He spoke to him and to future generations, there is no generation which does not contain people like Avraham, and there is no generation which does not contain people like Yaakov, Moshe, and Shmuel. And he said: \"Do not lay your hand etc.\" (Gen. 22:12) Where was the knife? Three tears had fallen from the angels of service and the knife dissolved. Avraham said: ‘I will strangle him,’ He said: ‘Do not lay your hand upon the lad.’ [Avraham] said ‘I will take a drop of blood from him’ - He said to him: ‘Neither do anything [me'uma] to him’ [meaning] inflict no blemish [muma] upon him. \"Because now I know\" [meaning] I have made it known to all that you love Me, \"and you have not withheld, etc\". And do not say that all ills that do not affect one’s own body are not ills, rather I ascribe merit to you as though I had told to you to sacrifice yourself and you did not refuse.", + "Another explanation: Rabbi Itzchak said, \"At the time that Avraham sought to bind Itzchak, his son, [the latter] said to him, 'Father, I am a young man and I am concerned lest my body shake from fear of the knife and I will trouble you, and lest the slaughtering will be invalid and it will not be considered a sacrifice for you. Rather, tie me very well.' Immediately, ‘and he bound Itzchak.' Could he really tie up a man of thirty-seven (a different version: of twenty six years)? Rather, it was with his agreement. Immediately. 'And Avraham sent his hand.' He sends his hand to take the knife and his eyes brings down tears and the tears fall onto the eyes of Itzchak from the mercy of his father. And nonetheless, the heart was happy to do the will of his Maker. And the angels gathered in many groups above them. What did they yell out? 'The ways have become desolate, the wayfarer has ceased; He has rescinded His covenant; He has become disgusted with the cities' (Isaiah 33:8) – He does not desire Jerusalem and the Temple that he had in mind to bequeath to the children of Itzchak. 'He did not consider a man' – merit did not stand Avraham well: 'No creation has importance in front of Me.'\" Rabbi Acha said, \"Avraham started to wonder, 'These words are only words of wonder. Yesterday, you told me (Genesis 21:12), \"Because in Itzchak will your seed be called.\" And [then] you went back and said, \"Please take your son.\" And now You say to me, \"Do not send your hand to the youth.\" It is a wonder!' The Holy One, blessed be He, said, 'Avraham, \"I will not profane My covenant and the utterances of My lips, I will not change\" (Psalms 89:35) – When I said, \"Please take your son,\" I did not say, \"slaughter him,\" but rather, \"and bring him up.\" For the sake of love did I say [it] to you: I said to you, \"Bring him up,\" and you have fulfilled My words. And now, bring him down.’ [A different version: They said a parable about a king that said to his friend, 'Bring up your son to my table.' His friend brought him up and his knife was in his hand. The king said, 'And did I say to you, \"Bring him up to eat him?\" I said to you, \"Bring him up\"' – [and this was] because of [the king's] love.) This is [the meaning of] what is written (Jeremiah 19:5), 'it did not come up on My heart' – that is Itzchak.\"]", + "\"And Avraham lifted up his eyes, and looked, and behold another (achar) ram (Gen. 22:13)\". What does ahar mean? Said Rabbi Yudan: After (achar) all that happened, Israel still fall into the clutches of sin and be the victims of persecution; yet they will be ultimately redeemed by the ram’s horn, as it says, “[And Ad-nai will manifest Himself to them, and His arrows shall flash like lightning,] Ad-nai E-lohim shall sound the ram’s horn [and advance in a stormy tempest]” (Zech. 9:14). Rabbi Yehudah bar Rabbi Simon: After [achar] all generations Israel will fall into the clutches of sin and be the victims of persecution; but their end is to be redeemed by the ram’s horn, as it says, ‘And Ad-nai E-lohim will blow the horn,’ etc. Rabbi Hanina b. R. Isaac said: All days of the year Israel are in sin’s clutches and are victims of prosecutions, but on New Year they take the shofar and blow on it, and are remembered by the Holy One of Blessing and He forgives them, and their end is to be redeemed by the ram’s horn, and it says, \"And Ad-nai E-lohim will blow the horn.\" Rabbi Levi said: Because Avraham our Father saw the ram extricate himself from one thicket and go and become entangled in another, the Holy Oneof Blessing said to him: ‘So is the future of your children to be entangled in reigns, from Babylon to Media, from Media to Greece, and from Greece to Edom; and their end will be to be redeemed by the ram’s horn,’ as it is written, “And Ad-nai E-lohim will blow the horn.” “And Abraham went and took the ram, and offered him up for a burnt-offering in the stead of his son (Gen.22:13). Rabbi Banai said: he said in front of Him: ‘Sovereign of the Universe! Look upon the blood of this ram as though it were the blood of my son Itzchak; its lambs as though they were my son’s lambs(descendants),’ even as we learned: When a man declares: This animal be instead of this one, in exchange for that, or a substitute for this, it is a valid exchange. Rabbi Pinchas said: he said in front of Him: ‘Sovereign of the Universe! Regard it as tough I had sacrificed my son Itzchak first and achar (after) this ram in the stead of him, as in the verse, “And Iotam his son reigned in his stead” (II Kings 15:7). It is even as we learned; \"[When one declares 'I vow a sacrifice] like the lamb or like the animals of the Temple stalls” (Nedarim 10b, Mishnah Nedarim 1:3) - R. Yochanan said: he meant, like the lamb of the daily burnt-offering; Resh Lakish said: he meant, like Itzchak’s ram. There [in Babylon] they say: Like the off-spring of a sin-offering. Bar Kappara taught: He meant like the lamb which has never given suck.", + "\"And Avraham called the name of the place \"Ad-nai Yireh\" [Ad-nai will see] (Gen. 22:14). Rabbi Yochanan said \"he said to Him: 'Master of Worlds, at the hour that you said to me \"Take please your son, your only son\" (Gen. 22:2), I had what to respond. Yesterday You said \"For through Itzchak [will I make your line great]\" (Gen. 21:22) but now \"Take please your son\"!? And God forbid that I don't do as you've asked me; instead, I conquered my mercy to do Your will. May it be your will, Ad-nai our God, that in the hour when the sons of Itzchak come to do transgressions and bad deeds, that this very Binding [Akeidah] be remembered for them, and may You be filled with Mercy on them!' Avraham called it \"Yireh\", as it says \"and Avraham called the name of the place Ad-nai Yireh.\" Shem called it Shalem, as it says \"And Malchitzedek, the king of Shalem...\"(Genesis 14:18) The Holy One of Blessing said \"If I call it Yireh, as Avraham called it, then Shem, who was a righteous man, will become angry; and if I call it Shalem, Abraham, who was a righteous man, will be angry. Instead, I call it Yerushalayim [Jerusalem], as they called it together: Yireh Shalem. Jerusalem. Rabbi Berechiah said in Rabbi Helbo’s name: While it was Shalem, the Holy One of Blessing made for Godself a sukkah [booth] and prayed in it, since it says \"In Shalem is set His tabernacle, and His dwelling-place in Tzion\" (Psalms 76:3). And what did He say? ‘May it happen that I see the building of My house.\" Another interpretation: It [this verse] teaches that the Holy One of Blessing showed him the Temple destroyed and built, destroyed and build [a second time], since it says: \"the name of that place Ad-nai Yireh\" (Ad-nai sees): this is it built, as you say [the verse] \"Three times in a year shall all your males be seen [yira'eh] (Deut. 16:16). \"As it is said to this day in the Mountain of Ad-nai [is seen, Heb. yira'eh]\" (Gen.22:14) This is it destroyed, as in the verse \"on the mountain of Tzion, which is desolate\" (Lam. 5:18). \"Ad-nai is seen\" this is it built and perfected in the future to come as the topic [in the verse] that is said: \"When Ad-nai built Tzion, He will be seen in His glory\" (Psalms 102:17).", + "\"And the angel of Ad-nai called to Avraham a second time from heaven, and said: 'By Myself I have sworn\" (Gen. 22:15-16). Why was this oath needed? He [Avraham] said to Him: ‘Swear to me not to test me ever again, nor my son Itzchak.’ This is similar to one who was saving his basin from being swallowed by the river, and his son jumped into it with him. Another interpretation: why was this oath needed? Rabbi Chama ben Rabbi Chanina said: He said to Him ‘swear to me not to test me ever again’ This is similar to a king who was married to a noble lady, she gave birth to her first son and he divorced her; [he remarried her and then she gave birth to] a second son, and he divorced her; a third son, and he divorced her; and when she gave birth to the tenth son, they all assembled and demanded of him: ‘Swear to us not to divorce our mother ever again.’ So too when our father Avraham was tested the tenth time, he said to Him: ‘Swear to me that You will not to test me ever again.’ Rabbi Chanin said: \"Because you have done [asita] this thing\" (Gen. 22:17) — it was the tenth [asiri] trial, and you say \"because you have done this thing!\" Rather, this is the last test, which was as weighty as all the rest together, and if he had not accepted to [do] it, all would have been lost. [A different version: all that he did would have been lost.] \"I will verily bless you, etc.\" (Gen. 22:17) a blessing for the father and a blessing for the son. \"And I will verily multiply\"(Gen. 22:17) : increase for the father and increase for the son. \"And your seed shall inherit the gate of his enemies\"(Gen. 22:17). Rabbi said: This is Tadmor, happy is anyone who sees the downfall of Tadmor which took part in both destructions. Rabbi Yudan and R. Chanina — one of them said 'at the destruction of the first Temple it supplied eighty thousand archers.[A different version: truth tellers (?)] and in the second destruction it supplied eight thousand archers. \"And Avraham returned to his young men (Gen. 22:19) And where was Itzchak? Rabbi Berechiah said in the name of the Rabbis from there: he sent him to Shem to study Torah. This is similar to a woman who became wealthy through her spindle, she said: ‘Since I have become wealthy through this spindle, it will never leave my hand.’ So too Avraham said: ‘All that has happened to me is only because I engaged in Torah and mitzvot; so I do not want it to ever depart from my seed.’ Rabbi Chanina said: He sent him [home] at night, for fear of the [evil] eye, because from the moment that Chananiah, Mishael, and Azariah came out unscathed from the fiery furnace they aren't mentioned anymore, and where did they go? Rabbi Eleazar said: They died through the spittle. Rabbi Yosei said: They died through an [evil] eye. Rabbi Yehoshua ben Levi said: They changed their place and went to Yehoshua ben Yehotzadak to study Torah, since it is written \"Hear now, Yehoshua the high priest, you, and your companions that sit before you [for they are men that are a sign] (Zech. 3:8). Rabbi Chanina said: For this Chananiah, Mishael, and Azariah went down to the fiery furnace, that a sign should be done through them." + ], + [ + "R. Abba b. Kahana said: Dina was the wife of Job" + ], + [ + "\"And the lifespan of Sarah was 100 years\" (Gen. 23:1) - \"Ad-nai is concerned with the days of the blameless and their portion lasts forever.\" (Psalms 37:18) Just as they are blameless, so too their years are blameless:[Sarah] at 20 years of age was like [she was] at 7 years of age regarding beauty, at 100 years of age [she was] like at 20 years of age regarding sin. Another interpretation: \"Ad-nai is concerned with the days of the blameless\", this is Sarah who was blameless in her actions. Rabbi Yochana said: just as a heifer is blameless, and their inheritance is eternal, as it is written: \"And the lifespan of Sarah was 100 years\" - why is there a need to repeat \"the lifespan of Sarah\" at the end? To teach you that the lives of the righteous are beloved by the Place both in this world and in the world to come.", + "...\"The sun rises and goes down\" (Ecclesiastics 1:5). Rabbi Aba bar Kahana said: Don't we know that the sun rises and goes down? Rather (this is what it means): When the Holy One of Blessing causes the sun of a righteous person to set, he causes the sun of his fellow to shine forth. The day that Rabbi Akiba died, our rabbi (Judah the Prince) was born and it was written about him \"The sun rises and the sun goes down.\" On the day that our rabbi died Rabbi Ada Bar Ahava was born and it was written about him \"The sun rises and the sun goes down.\" On the day that Rabbi Ada Bar Ahava died, Rabbi Avin was born and it was written about him \"The sun rises and the sun goes down.\" On the day that Rabbi Avin died, his son Rabbi Avin was born. The day that Rabbi Avin died, Aba Hoshaya from Traya was born. The day that Aba Hoshaya died Rabbi Hoshaya was born and it was written about him \"The sun rises and the sun goes down.\" Before the sun of Moses set the sun of Joshua shone forth as it is written, \"God said to Moses, take Joshua Son of Nun\" (Numbers 27:18). Before the sun of Joshua set the sun of Itaniel son of Kenaz shone forth as it is said, \"Itaniel son of Kenaz took it\" (Judges 1:13). Before the sun of Eli the priest set, the sun of Samuel shone forth, \"the lamp of God had not yet gone out and Samuel lay on the sanctuary of God\" (1 Sam 3:3). Rabbi Yochanan said, \"like a perfect calf.\" Before the God causes the sun of Sarah to set, he causes the sun of Rebecca to shine forth. For first it says \"Behold Malkah also bore children\" (Gen 22:20) and after \"and the life Sarah was one hundred years...\"", + "Rabbi Akiva was once sitting and lecturing, and the community [his students] was falling asleep. To arouse them, he said: How could Esther rule over one hundred and twenty seven provinces? It should be that Esther, a descendant of Sarah who lived to one hundred and twenty seven, to rule over one hundred and twenty seven provinces.", + "", + "And Avraham came to eulogize Sarah-From where did he come? Rabbi levi said: He came to Sarah from the burial of Terach. Rabbi Yossi said to him: And did not the burial of Terach precede the burial of Sarah by two years?! Rather, from where did he come? From Mount Moriah.", + "And Avraham rose from his dead (Genesis 23:3) - it teaches us that he was able to see the angel of death defying him. Rabbi Yochana said: from here we teach: 'a person whose dead lies before them is exempt from saying the Shema, from Prayer and from putting tefilin and from all the mitzvot contained in the Torah - this comes from here, he rose and spoke. 'A stranger and a resident' - a stranger that lives there, a resident that is the master of this house. If you want, I am a stranger, if not, I am a master of this house, since the Holy One of Blessing said to me \"this land I will give to your seed\" (Genesis 15:18). \"Give me a piece of burial to bury my dead\" - I only request space for one dead, as it is written \"give me one piece for burial place.\" \"And the children of Chet answered to Avraham... listen to us, lord, etc\" (Genesis 23:5-6): you are a king for us, you are a prince for us, you are a god for us. He said to them: do not detract His kingship from this world, do not detract His Divinity from the world. \"in our choicest plots, bury your dead\" - many dead. \"And Avraham prostrated\" - from here you learn that we give thanks for good news." + ], + [ + "", + "", + "", + "", + "\"You have been beautifully made among the sons of Adam, 'grace has been poured upon you' (Psalm 45:3). You were distinguished among the higher beings, as it is said, 'Behold, their heroes cry out outside' (Isaiah 33:7). You were distinguished among the lower beings, as it is said, 'You are a prince of God among us' (Genesis 23:6). 'Therefore God will bless you forever' (Psalm 45:3). 'And the Lord blessed Abraham with everything' (Genesis 24:1). 'Who will ascend the mountain of the Lord? This is Abraham' (Psalm 24:3). 'Now I know that you are a God-fearing man' (Genesis 22:12). 'And who will stand in His holy place? This is Abraham' (Psalm 24:3), as it is written, 'And Abraham arose early in the morning to the place where he had stood before the Lord' (Genesis 19:27). 'Clean are my hands and pure is my heart' (Psalm 24:4), as it is said, 'I have raised my hand to the Lord, God Most High' (Genesis 14:22).\" If from a thread to a shoelace. \"Far be it from you to do such a thing\" (Genesis 18:25). \"Who has not lifted up his soul to vanity\" - this refers to the soul of Nimrod (Psalms 24:4). \"And he did not swear deceitfully\" (Genesis 14:22). \"I lifted my hands to God, the Most High\" (Psalms 24:5). Abraham blessed everything, as it says (Genesis 12:3): \"And in you all the families of the earth shall be blessed.\" Who was the miracle worker of Israel? Moses, as it is written (Deuteronomy 34:11-12): \"For all the signs and wonders which Moses performed.\" And who was Moses' miracle worker? The Holy One, blessed be He, as it says (Exodus 17:15): \"And Moses built an altar and called its name 'The Lord is My Miracle.'\" David was the shepherd of Israel, as it says (1 Chronicles 11:2): \"You will shepherd my people Israel. Who is the shepherd of David, the Holy One, blessed be He, as it is said (Psalms 23:1): 'The Lord is my shepherd, I shall not want.' Jerusalem is the eternal light, as it is said (Isaiah 60:3): 'And nations shall walk by your light.' Who is the light of Jerusalem, the Holy One, blessed be He, as it is written (Isaiah 60:19): 'And the Lord shall be your everlasting light.'\"" + ], + [ + "", + "", + "", + "And it was that before he had finished speaking etc. (Bereishis 24:15). Rabbi Shimon Bar Yochai taught,\" three were answered with the prayer in his mouth. Eliezer the servant of Abraham, Moses, and Solomon. Eleazar as it states and before he finished and behold Rebecca had come out\". Moses as it is written\"And it was that as he was speaking all these words that the earth had opened up from under them and Solomon as is written\" and when Solomon had completed praying to the Lord and I fired descended from having ", + "", + "...\"And the servant ran towards her\" (Genesis 24:17) - towards her good deeds. \"And he said 'Please, let me sip a little water from your jar.'” - just one sip. \"And the man stood gazing at her\"(Genesis 24:21) - Rabbi Yochanan from Tzipporin said: blinking and looking at her. \"He took\" - Rav Huna in the name of Rabbi Yosef said: he had a precious stone with him, and it weighted a beka [beka = half a shekel or 6 grams]. \"Two gold bands for her arms\" (Genesis 24:22) - representing the two tablets. \"Ten in weight\" - representing the Ten Sayings. \"He said: Whose daughter are you? Please tell me [nah li] (Genesis 24:24) - one single night [linah]. \"She replied, “I am the daughter of Bethuel the son of Milcah, whom she bore to Nahor... also room to spend a night.” (Genesis 24:25) - many nights. The man bowed, and prostrated to the LORD (Genesis 24:26) - from here [we learn] that we give thanks for good news. - “Blessed be the LORD, the God of my master Abraham, who has not withheld His steadfast faithfulness”- from your easing the way for me I knew. \"From You setting me on the way to the house of the brothers of my master.\" (Genesis 24:27)", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "\"And Isaac brought her into the tent of Sarah, his mother-\" All the days that Sarah was alive, a cloud was connected (lit. tied) to the entrance of her tent. When she died, the cloud stopped [resting at her tent.] And when Rebecca came, the cloud returned. All the days that Sarah was alive, the doors were open wide. When she died, the wideness stopped. And when Rebecca came, the wideness returned. And all the days that Sarah was alive, there was a blessing in her dough, and when Sarah died, that blessing ended. When Rebecca came, [the blessing] returned. All the days that Sarah was alive, there was a candle that would burn from Sabbath Eve to [the next] Sabbath Eve, and when she died, the candle stopped [burning for so long]. And when Rebecca came, [the week-long flame of the candle] returned. And as soon as [Isaac] saw her, that she did the deeds of his mother, separating her challah in purity and separating her dough in purity, he brought her into the tent. Rabbi Yudan said, \"The Torah teaches you, that if a man has grown-up sons, he should marry them off first and then he should marry. Who do you learn [this teaching] from? From Abraham: first, \"And Isaac brought her into the tent of Sarah his mother,\" and afterwards, \"And Abraham took another wife, and her name was Keturah.\"" + ], + [ + "", + "", + "", + "And her name was Keturah: Rav said, \"She is Hagar.\" Rabbi Nechemiah said to him, \"And is it not written, 'he added.'\" He said to him, \"[That signifies that] he [now] married her according to the [Divine] word; like that which you say (Isaiah 8), 'And the Lord added to speak to me more.'\" He said to him, \"And is it not written, 'And her name was Keturah?'\" He said to him, \"[It is] since she was fragrant (mekuteret) with commandments and good deeds.\" He said to him, \"And is it not written, 'And to the sons of the concubines that Avraham had?'\" He said, \"It is [actually] written, 'concubine' (in the singular, such that there only be one concubine - Hagar).\" \"While he was still alive (chai)\" - [this is a reference to] the one that sat by the well and said to the Life (chai) of the worlds, \"Look at my embarrassment!\" Rabbi Berakhia said, \"Even though you say (Genesis 21:14), 'and she went and strayed in the wilderness, etc., [such that] you would say that she was suspected with any [other man]; hence we learn to say, 'And her name was Keturah' - like a type of knot (ketur) like this, [with which] he seals a storehouse and opens it with a seal, [that is] tied and sealed.\" Bar Kapra said, \"The addition of the Holy One, blessed be He, is greater than the main part: Kayin was was the main part and as a result of Hevel being the addition - as it is is written (Genesis 4:2), 'And she added to give birth' - he and his two twins were born; Yosef was the main part, and as a result of it being written, addition, with Binyamin, he established ten [children], as it is written (Genesis 46:21), ' And the children of Binyamin were Bela and Becher, etc.'; Er was the main part, and as a result of Shelah being [born] with the language of addition, he established ten [courts], behold, it is written in I Chronicles 4:21, 'And the sons of Shelah the son of Yehudah were Er, the father (a term that is also used for the head of a court) of Lecha, and Ladah, the father of Maresha, and the families of the house Avodat HaButs of the house of Ashbea'; the main part of the years of Iyov were only seventy years, [and] one hundred and forty years were added to him, as it is written (Job 42:16), 'And Iyov lived after this one hundred and forty years'; the main part of the reign of Chizkiyahu was only fourteen years, and fifteen years were added to him, as it states (Isaiah 38:), 'behold, I will add fifteen years to your days; Yishmael is the main part, and as a result of the children of Keturah being [born] with the language of addition, 'And she gave birth for him to Zimran, etc.'\" ", + "", + "", + " And to the sons of the concubines, etc.: In the days of Alexander the Macedonian (the Great), the Yishmaelites came to appeal against Israel about the birthright - and with them came two evil families: the Canaanites and the Egyptians. They [the Israelites] said, \"Who will go and litigate with them?\" G'vi'ah ben Kosem said, \"I will go and litigate with them.\" They said to him, \"Be careful that you not ensure the land for them.\" He said, \"I will go and deliberate with them. If I win, so much the better. And, if not, you will say, 'What is this inferior one, that he should stand himself up for us?'\" He went and litigated with them. Alexander the Macedonian said to them, \"Who is claiming against whom?\" The Yishmaelites said, \"We are claiming against them, and from their Torah do we come against them: It is written (Deuteronomy 21:17), 'But he will recognize the firstborn the son of the disliked wife.' And by right Yishmael should take a double portion!\" G'vi'ah ben Kosem said, \"My lord king, may a man not do what he wants for his children?\" He said to him, \"Yes.\" And [G'vi'ah] said [back] to him, \"And is it not written, 'And Avraham gave all that he had to Yitzhak!'\" They said to him, \"And where is the deed of sending away, that [proves that] he distributed [from his assets] to [the rest of ] his children?\" He said to him, \"'And to the sons of Avraham's concubines, Avraham gave gifts.'\" And [the Yishmaelites] left from there shamefaced. The Canaanites said, \"From their Torah do we come against them. In every place [there], it is written, 'to the Land of Canaan,' 'the Land of Canaan'; they should give us our land!\" G'vi'ah ben Kosem said to [Alexander], \"My master, the king, does a man not do to his slave what he wants?\" He said to him, \"Yes.\" [G'vi'ah] said [back], \"What is written? 'Cursed is Canaan, the slave of slaves, etc.' (Genesis 9:25) - behold the land is ours and they are slaves to my lord king!\" And [the Canaanites] left from there shamefaced. Egypt said, \"From their Torah do we come against them. Sixty multitudes went out from us laden with vessels of silver and vessels of gold, as it is written (Exodus 12:36), 'and they despoiled Egypt'; they should give us our silver and our gold!\" G'vi'ah ben Kosem said to him, \"My lord king, sixty myriad persons [worked] for them for 210 years - among them were silversmiths and among them were goldsmiths who take for their wage, a dinar a day!\" The philosophers (wise men) sat and calculated and did not get to a hundred years before the Land of Egypt [was forfeited] to the treasury [to repay its debt]. And [the Egyptians] left from there shamefaced. [Alexander] sought to go up to Jerusalem. Cuthites went and said to him, \"Be careful, as they do not allow you to go into their House of the Holy of Holies (the inner sanctum of the Temple).\" And when G'vi'ah ben Kosem realized [this], he made [Alexander] two felt shoes and put on them two jewels worth 20,000 silver [coins]. And once they reached the Temple Mount, [G'vi'ah] said to him, \"My master, the king, \"Take off your shoe, and shod yourself with two [felt] shoes, since the floor [here] is smooth, so that your feet not slip.\" And once they reached the Holy of Holies room, [the sages] said to [Alexander], \"Thus far we have the right to enter; from here on, we do not have the right to enter.\" [Alexander] said to [G'vi'ah], \"When I leave, I will flatten your forehead [meaning, make him stand upright, as G'vi'ah was a hunchback] (alt. version: your hump)!\": He said [back] to him, \"If you do that, you will be called an expert physician and take much remuneration!\" and he sent them away from Yitzhak, his son: [Avraham] said to [the sons of the concubines], \"As far as you can go to the East, go to the East, so that you not get burned by the coal of Yitzhak.\" But [in the case of] Esav, since he came and grappled with Yaakov, [Esav] took what was [coming to him as a punishment] from under his hand - this is what is written (Isaiah 23:7-8), \"Is this your joyous one; in the early days, in its antiquity, its legs brought it to tarry far away. Who advised this on Tsur (Tyre), the crowning, etc.\" Rabbi Eliezer said, \"All times that Tsur is written in Scripture fully (with all of its letters), the verse is speaking about the city-state of Tsur; when it is incomplete (without the letter, vav, as it is here), the verse is speaking about Rome (which is associated with Esav).\" \"The crowning\" - Rabbi Abba said, \"They surrounded it in [the formation of] a crown.\" And Rabbi Yannai said in the name of Rabbi Shimon, the son of Rabbi Yannai, \"They surrounded it like a type of [fence made of] thornbushes.\" " + ], + [ + "And these are the days of the years of the life of Avraham (Bereishit 25:7). It's written, God knows the days of the pure, and their inheritance will be eternal (Tehillim 37:18). God knows the days of the pure: this is Avraham, as it is said And be pure. And their inheritance will be eternal - and these are the days of the years of the life of Avraham. That he adores the Holy Blessed One, who gives the righteous and writes them in the Torah, so that the inheritance of their days will be remembered forever: In ripe old age, old and satisfied (Bereishit 25:8). And Avraham perished (ibid.) - Rabbi Yehuda bar Ilai said, the original pious would suffer with intestinal disease for ten and twenty days, to say that illness clarifies. Rabbi Yehuda said, everyone of whom it is said \"perish\" died of intestinal disease. It's written, strength and beauty are her robes [and she laughs at the last day] (Mishlei 31:25) - every reward of the righteous is prepared for them for the future to come. The Holy Blessed One shows them, before they are in this world, all the reward which They will eventually give them in the world to come - and their souls are satisfied and they sleep. Rabbi Elazar says, it's like a banquet which a king prepared and invited guests, and showed them what they would eat and drink, and their souls are satisfied and they sleep - so too with the Holy Blessed One. They show the righteous before they are in this world their veentual reward, and they sleep, as it is said For now I would be lying down, silent (Iyov 3:13). That is to say, at the time of the departure of the righteous, the Holy Blessed One shows them the reward of their labour. When Rabbi Abahu slept, thirteen rivers of balsam were shown to him. He said to them, whose are these? They said to him, yours. He said, these are Abahu's? ..." + ], + [ + "", + "", + "", + "", + "", + "", + "", + "", + "", + "...\"...And the youths grew up\" (Bereishit 25:27). Rabbi Levi made an analogy to a myrtle and wild rosebush which grew next to each other; when they had grown, one gave forth scent and the other thorns. So too with these, for thirteen years they both went to school (beit hasefer) and came back from school, but after thirteen years this one went to study-houses (batei midrashot) and this one went to idolatrous temples (batei avodat kochavim). Rabbi Elazar said, until thirteen years a person needs to take care of their children - from this age onwards, they need to say \"Blessed is the one who has exempted me from the punishment of this one.\" \"And Eisav was a man who knew how to hunt...\" (ibid.) - he trapped people with his mouth; \"you didn't steal?! Who stole with you? You didn't kill?! Who killed with you?\" Rabbi Abahu said, robber [is the same as] hunter. He hunted in the house and in the field; in the house he said \"How do you tithe salt?\" and in the field \"how do you tithe straw?\" Rabbi Chiya said, he made himself ownerless like a field. Yisrael said before the Holy Blessed One, \"Master of all universes: is it not enough for us that we are subjugated by the seventy nations - must we also be subjugated by this one, who is penetrated like women?\" The Holy Blessed One said to them, \"Even I will come in language [?], I will be revenged upon them.\" Behold it is written, \"And the heart of the heroes of Edom was on that day like the heart of a woman in labour\" (Yirmiyahu 49:22). \"But Ya'akov was a simple man, a dweller in tents...\" (Bereishit 25:27) - two tents, the study-house of Shem and the study-house of Ever. \"And Yitzchak loved Eisav, for game was in his mouth...\" (Bereishit 25:28) a good piece of meat for his mouth, a good cup of wine for his mouth. \"And Rivka loved Ya'akov...\" (ibid.) - every time she heard his voice she would add love to her love." + ], + [ + "", + "", + "", + "", + "", + "", + "", + "", + "", + "... In the days of R. Yehoshua ben Chananiah the evil kingdom (Rome) decreed to rebuild the Temple. Papos and Lulianos (two brothers who were later martyred in Lod) set up tables from Akko to Antioch and supplied the pilgrims from the diaspora with silver, gold and all of their needs. Some Kuthites went [to the emperor] and said, \"The king should know that if this rebellious city is built and its walls fortified, 'they will not pay tribute, poll-tax, or land-tax.'\" He said to them, \"What should I do, I have already made the decree?\" They said to him, \"Send to say to them [that] they either change the place of the Temple or add or remove five ells from it and they will recant on their own.\" And all of the [Jewish] people was gathered in Beit Rimon. When the king's edict arrived, they began to cry. They sought to rebel against the king. [The sages] said, \"Let a wise man go up to quiet the assembled.\" They said, \"Let R. Yehoshua ben Chananiah go up, as he is learned in the Torah.\" R. Yehoshua ben Chananiah went up and expounded, \"A lion was devouring prey [and] a bone got stuck in its throat. It said, 'I will give a reward to anyone who comes and removes it.' An Egyptian heron with a long beak put his beak into the mouth of the lion and extracted the bone. It said to the lion, 'Give me my reward.' The lion said to it, 'Go and praise yourself, \"I went into the mouth of the lion in peace and I came out in peace\" - and there is no greater reward than that.' So too, it is enough for us that we entered into this nation in peace and came out in peace\"..." + ], + [ + "", + "", + "", + "", + "", + "\"Justifying the wicked and convicting the innocent—Both are an abomination to the Lrd\" (Proverbs 17:15) Rabbi Yehoshua son of Levi said ‘it is not because Rivka loved Yaacov more than Esav that she did this thing; but she said that it will not help and confuse that elderly man - for the name of Gd is an abomination to both of them, and because he justified the wicked, his eyes were dim – \"it was when Yitzchak was old that his eyes grew dim\" Genesis 27:1", + "", + "", + "", + "", + "Thus it is written: \"When the wicked rise, men hide themselves\" (Prov. 28:28). Hence it was said: He who raises a wicked son or a wicked disciple eventually suffers dimness of sight. As for a wicked disciple, that follows from Ahijah the Shilonite, for he raised Jeroboam and his eyes grew dim, as it says: \"Now Ahijah could not see, for his eyes were set by reason of age\" (I Kings 14:4) – because he had raised up Jeroboam, a wicked disciple. As for a wicked son, that follows from Isaac.", + "", + "", + "", + "", + "", + "\"Rivka took the clothes of Esav, the fine ones (chamudot)\" (Genesis 27:15) Those which he (Esav) chamad - coveted from Nimrod, and killed him and took them. That is the meaning of what is written (Proverbs 12:12) \"The wicked covet the catch of evil men.\" \"That were with her in the house\" (Genesis 27:15) - for with them he (Esav) would serve his father. Rabbi Shimon son of Gamliel said: All my days, I served my father, but I did not serve him even one hundredth of the way Esav served his father. I, when would serve my father, I would serve him in dirty clothing, and when I would go out to travel, I would go out in clean clothing. But Esav, when he would serve his father, he would only serve him in royal clothes. He said, \"It is only befitting of my father's honor for him to be served in royal clothes.\" " + ], + [], + [ + "", + "", + "", + "", + "", + "“Isaac his father answered and said to him: Behold, from the fat of the earth will be your dwelling, and from the dew of the heavens from above” (Genesis 27:39). “Isaac [his father] answered and said [to him: Behold, from the fat of the earth will be your dwelling” – this is Italy. “And from the dew of the heavens from above” – this is Beit Guvrin. Another matter, “Behold, from the fat of the earth” – from the fat cats of the earth. What renders the earth fat? It becomes fat from the dew. Antoninos sent [an emissary] to Rabbeinu [Yehuda HaNasi], he said to him: ‘Because my royal treasuries are depleted, what can we do to fill them?’ He took the emissary and brought him into a garden. He began uprooting large radishes and planted small ones. He said to him: ‘Give me an answer.’ He said: ‘You do not need one.’ He ascended to him. He said to him: ‘Where is the response?’ He said to him: ‘He did not give me anything.’ He said to him: ‘What did he say to you?’ He said to him: ‘He did not say anything.’ He said to him: ‘Did he not do anything in your presence?’ He said to him: ‘He took me and had me enter into a garden. He uprooted large radishes and planted small ones; large beets and planted small ones; large lettuce, and planted small ones.’ He understood immediately. He began dismissing officers and appointing officers, until the coffers were filled. [Most likely due to inflating the currency]" + ], + [ + "", + "Rabbi Samuel Bar Nachman opened [his homiletic exposition with the following verses]: “A song for ascents. I lift my eyes to the mountains (harim).” (Ps 121:1) [Read the verse] I lift my eyes to my parents (horim), meaning my forebears and my teachers.” \"From where will my help come?” (Ps. 121:1) Jacob said: ‘At the time that Eliezer came to bring (my mother) Rivka (as a wife for my father) what is written of him? “Then the servant took ten of his master’s camels.” (Gen. 24:10) And I don’t even have a single earring or bracelet!’ Rabbi Hanina said, he sent him empty handed. Rabbi Yehoshua ben Levi said, ‘he sent with him, but Esav arose and took them away from him. Jacob retorted, ‘Am I one to lose my trust in my Creator? God forbid that I should lose my trust in my Creator!’ Rather, “My help comes from the Lord!” (Ps. 121:2) “He will not let your foot give way; your guardian will not slumber.” (Ps. 121:3) “See, the guardian of Israel neither slumbers nor sleeps!” (Ps 121:5) “The LORD will guard you from all harm,” (Ps. 121:7) from Esau and from Laban. “He will guard your soul,” from the angel of death. “The LORD will guard your going and coming...” (Ps. 121:8) “And Jacob went out from Beer-Sheba…” (Gen. 28:10) ", + "Rabbi Abahu opened (Proverbs 19,14): “Property and riches are bequeathed by fathers, But an efficient wife comes from the LORD.” Rabbi Pinchas in the name of Rabbi Abahu - we find in Torah, the Prophets, and the Scriptures (Tanakh) that a person’s perfect match is chosen by G-d. In the Torah? (Genesis 24, 50) “Then Laban and Bethuel answered, “The matter was decreed by the LORD.” In the Prophets? (Judges 14, 4) “His father and mother did not realize that this was the LORD’s doing…” In the Scriptures - (Proverbs 19,14) “But an efficient wife comes from the LORD.” There are those who walk to their partner and those whose partner walks to them: Yitzchak's partner came to him, as it says, 'He saw and the camels were arriving' (Genesis 24, 63) and Yaakov went to his partner, as it says 'Yaakov went out from Be'er Sheva' (Genesis 28, 10).\"", + "[The following dialogue, one of many, is reported in the name of R. Yosi ben Halafta, one of the Mishnah’s most prominent sages, and an unnamed Roman woman of rank.] Rabbi Yehudah bar Simon began: \"God returns the solitary ones homeward\" (Psalms 68:7). A Roman Matron asked Rabbi Yosi ben Halafta, \"In how many days did God create the world?\" He said, \"In six, as it is said, 'Since six days God made...' (Exodus 20:11) \"And since then,\" she asked, \"what has God been doing?\" \"God sits [on the Heavenly Throne] and makes matches: the daughter of this one to that one, the wife [i.e. widow] of this one to that one, the money of this one to that one,\" responded R. Yosi. \"And for merely this you believe in Him!\" she said. \"Even I can do that. I have many slaves, both male and female. In no time at all, I can match them for marriage.\" R. Yosi, \"Though this may be an easy thing for you to do, for God it is as difficult as splitting the Sea of Reeds.\" Whereupon, Rabbi Yosi took his leave. What did she do? The Matron lined up a thousand male and a thousand female slaves and said you marry you, and married them all off that night. The next day, one slave had his head bashed in, another had lost an eye, while a third hobbled because of a broken leg. She said to them: \"What happened to you?\" and they each said to her: \"I don't want this one\" [with whom you matched me].\" Immediately, she sent for and summoned R. Yosi and she said: \"There is no God like your God, and your Torah is true, pleasing and praiseworthy. You spoke wisely.\" He said to her, \"Didn't I tell you, if it appears easy in your eyes, it is difficult for the Holy One Blessed Be He like splitting the sea.\" \"What do you think? That The Holy One Blessed Be He, is marrying them against their will but not for their benefit?!?\" This is why it states \"God returns the solitary ones homeward, and brings out the chained ones with their bindings\" (Psalms 58:7) What is binding (Kosharot), Crying (Bechi) and sing (Shirot). The one who wants [their spouse] sings, the one who doesn't want their spouse cries. Rabbi Brekhya said, like this R' Yosi bar Tahlafta responded, \"the Holy One Blessed Be He sits and makes ladders, lowers for this and raises for that one, lowers this one raises that one. As it says 'God judges - this one laid low, this one raised (Psalms 75, 8)', there are those who walk to their partner and those whose partner walks to them: Yitzchak's partner came to him, as it says, 'Isaac went out to speak in the field' (Genesis 24, 63) and Yaakov went to his partner, as it says 'Yaakov went out from Be'er Sheva' (Genesis 28, 10)\" ", + "", + "", + "", + "", + "And he came upon (vayifga') the place (Genesis 28:11) - Rav Huna says, in the name of Rabbi Ami: why do we substitute the name of the Holy Blessed One and use Place? Because God is the Place of the world, and the world is not the place of God. From what is written \"Here there is a place with Me\" (Exodus 33:21) the Holy Blessed One is the place of the world and the world is not the place of the Holy Blessed One. Said Rabbi Yitzchak: from \"The ancient God is dwelling\" (Deut. 33:27) we do not know if the Holy Blessed One is the dwelling of the world or if the world is the dwelling of the Holy One, but from what is written \"Hashem, You are a dwelling\" we see that the Holy Blessed One is the dwelling of the world and the the world is not the dwelling of the Holy One. Rabbi Aba bar Yudan said about a warrior who rides on a horse having plenty weapons on both his right and left: the horse depends on the rider, and the rider does not depend on the horse, as it is said: \"when you ride on your horse\" (Habakuk 3:8). Another explanation: what is \"vayifga\"? It is he prayed. He prayed on the place, the place of the Beit Hamikdash. Rabbi Yehoshua ben Levi said: the first ancestors fixed three Prayers. Avraham fixed the morning prayer, as it is written \"Next morning, Abraham rose to the place where he had stood before \" (Genesis 19:27), and the term stood can only be Prayer, as it is written \"And Pinchas stood and prayed\" (Psalms 106:30). Yitzchak fixed the afternoon prayer, as it is written \"And Isaac went out to converse in the field toward evening\" (Genesis 24:63) and the term converse can only be Prayer, as it is written \"I pour out my conversation before God\" (Ps. 142:3). Yaakov fixed the evening Prayer, as it is written \"And he came upon the place\" and the term vayifga' can only be Prayer, as it is written \"As for you, do not pray for this people, do not raise a cry of prayer on their behalf, do not tifga' Me; for I will not listen to you.\" (Jer. 7:16), and the text also says: \" If they are really prophets and the word of Hashem is with them, ifge'u Hashem of Hosts\" (Jer. 27:18). Rabbi Shmuel bar Nachman said: three times the day changes. At evening, a person needs to say \"may it be Your will, Hashem my God, that you will bring me from darkness to light.\" At morning one needs to say \"I thank you Hashem my God, that you brought me from darkness to light.\" In the afternoon a person needs to say \"may it be Your will, Hashem my God, that just as I merited to see the sun rise, may I merit to see the sun set.\" Another explanation of vaiyfga' - the rabbis say the prayers were fixed according to the Tamid sacrifices. The morning prayer according to the morning Tamid offering. The afternoon prayer according to the Tamid of the late afternoon. The evening prayer has no set moment, it was established according to the limbs and fat pieces that were consumed by the fire of the altar.", + "", + "", + "...And he took stones of the place - R. Judah and R. Nehemiah , and the Rabbis. Rabbi Yehuda said he took 12 Stones. God decreed that he establish twelve tribes. Jacob said; Abraham did not establish them , Isaac did not establish them, if the twelve stones join together, I know that I will merit twelve tribes. Once they did he knew he was going to merit establishing the twelve tribes . Rabbi Nehemiah said he took 3 stones. Jacob took three stones and said : God placed his name on Abraham, and on Isaac. I, if the stones join together, I know that God is the unifying name for me. And since joined, he knew that God would unify his names with Jacob. The Rabbis said that the minimum of the plural of stones is 2. Abraham produced negative attributes/waste- Ishmael and the sons of Keturah . And Isaac produced Esau and his generals. I, if you join these 2 stones together, I know that I will not produce any negative attributes in my descendants.", + "...And he dreamed and behold there was a ladder -- Rabbi Abuhu said: The words of dreams do not ascend and do not descend. Once a man went before Rabbi Yossi bar Halafta. He said: I saw in my dream, they said to me, \"?????\" He [Rabbi Yossi] said: \"????\". He said to him: \"No! He said to him: \"...\" He said to him: \"I don't have 20!\" He said to him: \"And if you don't have 20, count from their heads to their tails, and from...\".... Bar Kapra taught: There is no dream that does not have an interpretation. Behold a ladder, this is a sheep. Placed on the earth, that is the altar (Exodus 20), Make me an altar of earth. And it's head reaches the heavens, those are the offerings, whose scent rises to the heavens. And behold the angels of God, those are the high priests. Rising and descending on it, that rise and descend with a sheep. And behold God is standing on it, (Amos 9): I have seen God standing on the altar. The rabbis interpret it as Sinai: He dreamed and behold there was a ladder, that is Sinai. Resting on the ground, (Exodus 19) and they stood at the bottom of the mountain. And its head reached the heavens, (Deuteronomy 4) And the mountain burned with fire unto the heart of heavens....." + ], + [ + "", + "Rabbi Chama Bar Chanina opened with the following verse: Iron sharpens iron (Proverbs 27:17). Rabbi Chama Bar Chanina said: A knife will only become sharpened only at the side of another. So too, a Torah scholar can only become sharpened by a friend. \"Iron sharpens iron and a person sharpens the face of his neighbor.\" This is referring to Jacob. When our father Jacob stood together (play on sharpened) with his friend, the Shekinah attached itself (or sharpened) to him. As it says \"Behold Adonai stood upon him\" (Genesis 28:13).", + ".\"Ad-nay was standing on him\" (Genesis 28:13) - Rabbi Abahu said: the matter can be compared to the son of a king who was sleeping on his crib and flies were sitting on him, and when the babysitter came in and stood over him, the flies fled. Similarly, 'and behold angels of Elohim went up and down' and when the Holy Blessed One revealed Godself they fled from him. Rabbi Chiya Rabba and Rabbi Yanay: one said 'on him' that means on the ladder; one said 'on him' that means on Yaakov. For the one who says 'on it', on the ladder, it is easy. For the one who says 'on Yaakov', how can this be? Rabbi Yochanan said: The wicked, their existence depends on their gods. As it says \"And Pharaoh dreamt; and he was standing upon the river\" (Genesis 41:1). But the righteous, their God's existence depends on them. As it says \"Behold God stood upon him and said I am Hashem the God of Avraham.\" (Genesis 28:13)" + ], + [ + "", + "", + "", + "", + "", + "", + "", + "“And he looked, and behold! a well in the field…” (Genesis 29:2) R. Chama bar Chaninah opened it with six lines (six interpretations): “And he looked, and behold! a well in the field…” (Genesis 29:2) This refers to the well. “…and behold! three flocks of sheep…” (ibid.) This refers to Moses, Aaron and Miriam. “…because from that well they would water the flocks…” (ibid.) Because from there each and every one would draw water for his tribe and for his family. “…and a huge rock…” (ibid.) R. Chanina said: This is to say that there was like the mouthful of a small sieve in it. “And all the flocks would gather there and they would roll…” (Genesis 29:3) At the time of the encampments. “…and then they would return the rock onto the mouth of the well, to its place.” (ibid.) At the time of the journeys it would return to its great strength. Another explanation. “And he looked, and behold! a well in the field…” (Genesis 29:2) This refers to Zion. “…and behold! three flocks of sheep…” (ibid.) This refers to the three pilgrimage festivals. “…because from that well they would water the flocks…” (ibid.) Because from there they would draw the holy spirit. “…and a huge rock…” (ibid.) This refers to the celebration of the water drawing (simchat bet hashoevah). (R. Hoshaya said: why did they call it the celebration of the water drawing? Because from there they would draw the holy spirit.) “And all the flocks would gather there…” (Genesis 29:3) They would come all the way from Mevo Chamat to the stream of Egypt. “…and they would roll the rock off the mouth of the well and water the sheep…” (ibid.) Because from there they would draw the holy spirit. “…and then they would return the rock onto the mouth of the well, to its place.” (ibid) Left to rest for the next pilgrimage festival...", + "", + "R. Yose bar Chanina explained the verse about the exile, “And Jacob said tho them... and they said we are from Charan” (Genesis 29:4) We are running away from the rage of (charono) of the Holy One, blessed be He. “He said to them, 'Do you know Laban the son of Nahor?'…” (Genesis 29:5) Do you know who is going to whiten (lelaven) your iniquities like snow in the future? \"And they said, 'we know'\" (- as they never lost their hope). \"And he said, 'Is there peace with him'; and they said, 'there is peace.'\" In the merit of what? \"And behold his daughter, Rachel, is coming with the flock.\" This is [the meaning of] that which is written (Jeremiah 31:15-17), \"Rachel weeps for her children... Restrain your eyes form weeping... And there is hope for your future.\"", + "", + "...Why did he weep? He said, \"At the time that Eliezer brought Rebecca, what is written about it? 'And the servant took ten camels, etc.' But I did not take a single nose-ring, nor a single bracelet.\" Another explanation: Why did he weep? As he saw that she would not be buried with him. This is [the meaning of] that which is written that she said [to Leah] (Genesis 30:15), \"Hence he will lay with you tonight\" - it is with you that he will die, it is not with me that he will die. Another explanation: Why did he weep? As he saw people whispering to one another because he kissed her, \"Why is this one coming to introduce a new matter of licentiousness?\" As from the time that the world was struck during the generation of the flood, the nations of the world took a stand to forbid themselves licentiousness. " + ], + [ + "", + "Another answer: (op. cit. 145) \"God supports all those who have fallen\" - these are the barren, whose [status] have \"fallen\" within their households. And \"straightens the bent\" - when the Holy One, Blessed be He rewards them with children, they straighten up [in joy.] Similarly, Leah was hated by her household, and when the Holy One, Blessed be He visited her [and gave her pregnancy], she was straightened. That is the same concept by \"And God saw that Leah was hated\" - \"that Leah was hated\" - that she behaved in the manner of the \"hated\", since she was supposed to marry \"the hater\" [, Esav] (other mss. read \"Assessed by the hater\") since that was the custom, the firstborn [Esav] marry the firstborn [Esav] and the younger one [Ya'akov] marry the younger one [Rachel]. Therefore Leah cried and said: \"May it be your will, God, that I do not become the possession of an evildoer.\" R' Huna said: Davening is a strong force, that it annulled the decree, and not only that, but that it made her come before her sister [for marriage. Because of this] everyone would mock her: The unemployed people mocked her, the travelers mocked her, and even the ladies behind their backs mocked her, saying, \"This Leah, her inside is not like her outside; she appears righteous but is not really righteous. For if she were righteous she would not have cheated her sister [and would have let her marry first.] Rabbi Chanin in the name of Rabbi Shmuel son of Rabbi Yitzchak said: When Yaakov our Forefather saw matters, that Leah had \"cheated\" her sister, he made up his mind to divorce her, but when she was blessed with children, he said: \"To the mother of these I am divorcing?\" And in the end he admitted he was wrong, and that is the meaning of the verse: (Genesis 47) \"And Yisrael [Yaakov] bowed low at the head of the bed,\" [and head of the bed is a euphemism for Leah, as she was the first one of his conjugal bed.] \"And Rachel was barren,\" said Rabbi Yitzchak, Rachel was the main part of the household, as it says, \"And Rachel was barren (akarah)\" - It's main part (ikrah) was Rachel. Said Rabbi Abba son of Cahana, since most of the diners [at Ya'akov's table] were Leah's [progeny, as a courtesy] they named Rachel as the main part, as it says, \"And Rachel was barren (akarah)\" - It's main part (ikrah) was Rachel. Rabbi Shimon bar Yochai said: Since all these matters [i.e. helping Leah cheat the system] were done by Rachel, therefore the Children of Israel were called by her name, (Jeremiah 31): \"Rachel cries for her children,\" and there was no end to her name, as her children's names lived on, as it says in (Amos 5): \"Perhaps the Lord of Hosts will have compassion on the remnant of Joseph [a son of Rachel]\" - now her son's name was recalled. And her son's name did not die out either, as it says (Jeremiah 31) \"How precious is my son Ephraim [, Joseph's son and Rachel's grandson.\"", + "\"" + ], + [], + [], + [ + "", + "", + "", + "", + "", + "", + "God came to Laban the Aramean in a dream that night – What is the difference between the prophets of idol worshippers and the prophets of Israel? Rabbi Chema Bar Chanina and Rabbi Yissachar of Kfar Megdi answered: Rabbi Chema Bar Chanina said, \"The Holy One Blessed Be He appears to the prophets of idol worshippers only in half-speech, as it says, 'God chanced upon Bilaam' (Bamidbar 23).\" Rabbi Yissachar of Kfar Megdi said, \"This language of 'chanced upon (vayiKaR)' connotes impurity, as it is used, 'If there will be amongst you a man who is not clean [because of a] nocturnal emission (miK'Reh lilah)' (Devarim 23).\" But to the prophets of Israel, God speaks in full-speech, in language of affection, in holy language, in language that the ministering angels praise, calling to one another and saying, \"Holy\". Rabbi Yossi Bar Chanina said, \"The Holy One Blessed Be He only appears to the prophets of idol worshippers at times when it is typical for people to be alone, as it is written (Iyov 4), 'In the thoughts of visions at night, when sleep falls on people ... a word was secretly conveyed to me etc.'\" Rabbi Elazar said in the name of Rabbi Menachem, \"(Mishlei 15) 'God is far from the wicked' – these are the prophets of idol worshippers. 'And the prayer of the righteous He will hear' – these are the prophets of Israel. What is the difference between the prophets of idol worshippers and the prophets of Israel? Rabbi Chanina Bar Papa and Rabbi Si'mon answered: Rabbi Chanina Bar Papa said, \"Like a king and his beloved that are in a parlor. Each time the [King] requests, he speaks with his beloved. (Alternative version: Like a king and his beloved that are in a parlor, with a curtain between them. Each time he requests to speak with his beloved, he folds the curtain and speaks with his beloved.)\" Rabbi Si'mon said, \"Like a king that has a wife and a concubine. When he wants to visit his wife, he comes in public. When he wants to visit his concubine, he comes in secret. Similarly, The Holy One Blessed be He only reveals himself to idol worshippers at night: 'God came to Bilaam at night.'; 'God came to Avimelech in a dream at night'; 'God came to Laban in a dream at night. He said to him, \"Watch yourself\"-even if you say things for [Yaakov's] benefit, he will think they are bad'. 'Watch yourself, speaking to Yaakov good or bad.'\"" + ], + [ + "", + "", + "\"And Jacob sent messengers.\" Rabbi Huna applied the verse: \"He that passeth by and meddleth with strife not his own is like one that taketh a dog by the ears.\" Said the Holy One blessed be He: He was going his own way, and you despatch a delegation to his saying: \"Thus saith thy servant Jacob?!\"..." + ], + [ + "And Jacob became very frightened and distressed (Genesis 32,8). Rabbi Pinchos says in the name of Rabbi Re'uven that there were two people that Hashem promised them and nevetheless they were afraid. The chosen of the patriarchs and the chosen of the prophets. The chosen of the patriarchs is Jacob as it states (Psalms 135,4) \"For Jacob, Y-H chose for Him\" and and Hashem said to him (Genesis 28,15) \"And behold I am with you\" and at the end, he became frightened as it says \"And Jacob became frightened\". The chosen of the prophets is Moshe as it says (Psalms 106,23) \"Were it not for Moshe His chosen one\" and Hashem said to him \"For I will be with you\" and in the end he became frightened as it says (Numbers 21:34) \"And Hashem said to Moshe, don't fear him\" Hashem would only say \"Don't fear him\" to someone who has become afraid. Rabbi Brechiah and Rabbi Chelbo recited in the name of Rabbi Shmuel Bar Nachman who recited in the name of Rabbi Nassan \"The Jewish people were worthy of being destroyed in the days of Haman, were it not that they relied on the knowledge of the parents' elder. They said \"If Yaacov our patriarch, who was promised security by Hashem and Hashem told hi \"And behold I will be with you\" and HE became frigthened. How much moreso US. It is this that the prophet accuses Israel of and says to them (Isaiah 51,13) \"And you forgot Hashem your maker the one who spread the heavens and founded earth.\" He said to those people what he would say to you (Jeremiah 31,36) \"So said Hashem: If the heavens from above will be measured\" if you see that the heavens quake and that the earth quakes, from the inclination of the heavens and earth you wouldn't learn anything other than (Isaiah 51,13) \"And you are afraid all your days\"" + ], + [ + "\"Jacob was left alone. And a man wrestled with him\" (Genesis 32:25). \"O Jeshurun, there is none like God, Riding through the heavens to help you\" (Deutronomy 33:26), Rabbi Berakhyah quoted Rabbi Yehudah, son of Rabbi Simon: \"There is none like God,\" and who is like God? Jeshurun, the most pleasant and praiseworthy among you. You find that all that the Holy Blessed One will do in the coming future, [God] preemptively did through the righteous in this world. The Holy Blessed One revives the dead, and Elijah revives the dead. The Holy Blessed One stops the rain, and Elijah stops the rain. The Holy Blessed One blesses the destitute, and Elijah blesses the destitute. The Holy Blessed One revives the dead, and Elisha revives the dead. The Holy Blessed One remembers the barren, and Elisha remembers the barren. The Holy Blessed One blesses the destitute, and Elisha blesses the destitute. The Holy Blessed One sweetens what is bitter, and Elisha sweetens what is bitter. The Holy Blessed One sweetens the bitterest of the bitter, and Elisha sweetens the bitterest of the bitter. Rabbi Berakhyah quoted Rabbi Simon: \"There is none like God,\" and who is like God? Grandfather Israel. Just as, regarding the Holy Blessed One, it is written, \"None but the LORD shall be Exalted in that day\" (Isaiah 2:17), even for Jacob [it is written], \"Jacob was left alone.\" ", + "Rabbi Chunya said, \"He appeared to him in the image of a shepherd. This one had a flock and this one had a flock. This one had camels, and this one had camels. He said to him, \"Take across what is yours, and after that, I will take across what is mine.\" Jacob, our father, took across what was his, and said, \"Let us return and let us see, lest we forgot something.\" After he returned, \"a man wrestled with him\" (Genesis 32:25).\"", + "Rabbi Chama bar Chanina said, \"He was the ministering angel of Esav. And that is [what he meant] when he said to him, 'For this have I seen your face as I saw the face of God and you have accepted me' (Genesis 33:10). There is a parable about an athlete that got up and wrestled with the son of the king. He lifted his eyes and he saw that the king was standing behind him and [so] he fell to the ground in front of [the son]. This is what [is meant by that which] is written, 'and he saw that he could not overcome him.'\" Rabbi Levi said, \"'And he saw' the Divine Presence 'and he could not overcome him.'\" Said Rabbi Berachia, \"We do not know who won, whether it was the angel or whether it was Yakov. And from that which it is written, 'and a man wrestled (vayitabek, the root of which contains the letters that spell dust) with him,' prove who was covered in dust - the man that was with him.' Said Rabbi Chananya bar Yitschak, \"The Holy One, blessed be He, said to him, 'He is coming against you and he has five charms in his hand: his merit, the merit of his father, the merit of his mother, the merit of his grandfather, and the merit of his grandmother - measure yourself [and see] if you can stand even against his merit.' Immediately, 'And he saw and he could not overcome him.' There is a parable of a king that had a wild dog and a tamed lion. And the king took his son and endeared him to the lion, [such that] if the dog would take him on, the king would say to him, 'The lion was not able to stand in front of him and you want to take him on?' So [too], if the nations of the world will come to take on Israel, the Holy One, blessed be He, will say to them, 'Your ministering angel was not able to stand in front of him and you want to take on his children?'\" \"And he touched the hollow of his thigh\" - he touched the righteous men and women, the prophets and prophetesses, which were to arise from him in the future. And which is this? The generation of persecution (shemad). \"And he touched the hollow of Yakov's thigh\" - Rabbi Berachia and Rabbi Eliezer [disagreed about this]: Rabbi Eliezer said, \"He pressed it down.\" Rabbi Berachia said in the name of Rabbi Assi, \"He split it like a fish.\" Rabbi Nachman bar Yakov said, \"He separated it from its place, as it is written (Ezekiel 23:18), 'and my soul was separated etc... like my soul was separated' [in which the context shows that the verb for touching also means separating].\" Said Rabbi Chanina bar Yitschak, \"That whole night both of them were striking each other, the shield of this one across from the shield of that one. Once the sun rose, 'And he said, send me away from here as the sun has risen.'" + ], + [ + "", + "", + "", + "", + "", + "", + "", + "", + "Esav ran to greet him. [He embraced Yaakov and, falling on his neck,] he kissed him; [and they wept.] (Gen. 33:4). [The word] 'kissed' is dotted [above each letter in the Torah's writing]. Rabbi Shimeon ben Elazar said in every place that you find a lot of text with few dots on top, you need to interpret the dots; when you find a lot of dots on top of a few words you interpret the words. Here neither is the case, rather it teaches that [Esav] was overcome with compassion in that moment and kissed [Yaakov] with all his heart. Rabbi Yannai said to him: If so, why is ['kissed'] dotted? On the contrary, it teaches that [Esav] came not to kiss [Yaakov] but to bite him, but our ancestor Yaakov's neck became like marble and that wicked man's teeth were blunted. Hence, 'and they wept' teaches that [Yaakov] wept because of his neck and [Esau] wept because of his teeth. Rabbi Abahu, in the name of Rabbi Yochanan teaches that from here: \"your neck is like the tower of ivory\" (Songs 7:5)" + ], + [], + [ + "Dinah the daughter of Leah went out (Genesis 34,1) Why, everyone who uses proverbs applies to you the proverb “Like mother, like daughter.” (Ezekiel 16,44) Yosi from Me‘ona was giving Targum (translating in exegetical fashion) in Shul in Me‘ona the verse, (Hosea 5,1) “Hear this, O priests, Attend, O House of Israel, And give ear, O royal house…” He said, “In the future G-d will take the Cohanim and make them stand trial, saying to them ‘Why didn’t you put effort into learning Torah? Didn’t you have the 24 Priestly gifts?’ and the Cohanim responded, ‘They [Bnei Yisrael] didn’t give us anything.’ So Hashem says “‘Attend, O House of Israel,’ why didn’t you give the Cohanim their 24 gifts that are written in the Torah?” and Bnei Yisrael replied, “Because the taxes of Nasi already took it all.” So G-d turns to the house of the king, “‘And give ear, O royal house For right conduct is your responsibility’ it’s yours! [make sure that] ‘This then shall be the priests’ due from the people:’ (Devarim 18,3)therefore the [G-d’s] trait of judgment will befall you and your house! Rabbi Yehuda HaNasi heard this, was incensed, and left. Then Reish Lakish said to Rabbi Yehuda to appease him after the Yosi Me’ona incident, “Rebbe, we need to thank the nations of the world for bringing mimes into their theaters and circuses and performing before them, so they don’t come to talk to each and get into meaningless fights, Yosi Me’ona said a word of Torah and you’re so bothered by it?!? [Reish Lakish] continues, “Do you think he knows Torah?” Rabbi Yehuda, “Yes.” Reish Lakish, “Has he been taught and learned something?” Rabbi Yehuda, “Yes” Reish Lakish, “If we ask him something would he be able to answer? Rabbi Yehuda, “Yes.” Reish Lakish, “If so, let’s leave here and go see him.” [Reish Lakish] asks [Yosi from Me‘ona], “What is meant by the verse ‘Why, everyone who uses proverbs applies to you the proverb “Like mother, like daughter.”’ Yosi replies, \"Like the daughter so too is the mother, the generation is like its Nasi, the altar is like its Cohanim. Around here we say like the garden so is the gardener.\" Reish Lakish said to him, “You still haven’t apologized for the first comment and you insult him again?” So what about the main point of ‘all who rule over you?’” Yosi said, “There is no cow that gores until its daughter is a kicker, no daughter prostitutes herself unless her mother has. Reish Lakish and Rabbi Yehuda, “Are you calling Leah our Matriarch a prostitute?!?” Yosi replied to them, “‘Leah went out to meet him [Yaakov]…’ and Leah went out dressed like a prostitute, therefor Dinah also went out dressed like a prostitute.” ", + "", + "", + "", + "", + "", + "", + "", + "", + "", + "And they took Dina (Gen. 34:26), Rabbi Yudan said: they dragged her and went out. Rav Huna: a woman who was penetrated by an uncircumcised man is difficult to separate. Said Rav Huna: she kept saying 'and I, where will I go with my shame?' until Shime'on swore to her that he would take her [as wife], since it is written \"and Sha'ul the son of the Canaanite woman\" (Genesis 46:10) - he was the son of Dinah, who was penetrated by a Canaanite. Rabi Yehudah and Rabi Nechemiah and the rabbis: Rabi Yehudah said that she did the act of a Canaanite. Rabbi Nechemiah said that she was penetrated by a Chivi that is considered a Canaanite. And the rabbis say: Shime'on took her as a wife and she died in the land of Canaan." + ], + [], + [], + [], + [ + "", + "", + "“When suddenly a scourge brings death,” (Job 9:23) Antoninus asked our teacher, Rabbi Judah the Prince, a question. He said to him, “What is the connection of “When suddenly a scourge brings death (to the second half of the verse, “he mocks as the innocent fail.”) Rabbi Yehudah HaNasi explained this with a parable: A king decreed that a person should receive a hundred lashes and would receive a hundred dinarim,, a dinar for each lash, (as long as he received all the lashes.) But no money ever left the king’s hand. In this way, he mocked the one who received lashes. Thus, “He mocks as the innocent fail.\"... he mocks as the innocent fail.\" (Job 9:23). Rav Acha said: When the righteous sit in tranquillity and desire to sit in tranquility in this world, the Satan comes and accuses, saying: “Is that which is set for (the righteous) in the World to Come not enough that they seek serenity in this world?” Know that this is certainly the case. Our Forefather, Jacob, sought to dwell in serenity in this world and the “Satan” [difficulty, impediment] of Joseph clung itself to Jacob. “And Jacob dwelt … etc.”(Gen 37:1) [actually is connected to]“I had no repose, no quiet, no rest, and trouble came” (Job 3:26) - I had no repose – from Esau; no quiet – from Laban; no rest - from Dinah; and trouble (lit. anger) came – the trouble of Joseph.", + "", + "......", + "(6) Rabbi Shmu'el bar Nachman said: The text did not need to say \"these are the generations of Yaakov, Yosef\", rather \"these are the generations of Yaakov, Reuven\". And why is the text what it is? To teach you that everything that happened to this one, happened to that one: This one was born circumcised, that one was born circumcised. This one's mother was barren, that one's mother was barren. This one's mother bore two, so too that one's mother bore two. This one's mother had difficulty giving birth, that one's mother had difficulty giving birth. This one was hated by his brother, that one was hated by his brothers. Just like this one's brother sought to kill him, that one's brothers sought to kill him. This one was a shepherd, and that one a shepherd. This one was despised, that one was despised. This one was stolen twice, and that one was stolen twice. This one was blessed with wealth, that one was blessed with wealth; this one went out of the Land [of Israel], and that one went out of the Land. This one married a woman from outside the Land, and that one married a woman from outside the Land. This one fathered children outside the Land, and that one fathered children outside the Land. This one was accompanied by angels, and that one was accompanied by angels. This one was made great through a dream, that was made great through a dream. This one was the source of blessing for his father-in-law's house, that one was the source of blessing for his father-in-law's house. This one went to Egypt, that one went to Egypt. This one ended famine, and that one ended famine. This one satisfied others, this one satisfied others. This one commanded, that one commanded. This one died in Egypt, that one died in Egypt. This one was embalmed, that one was embalmed. This one had his bones taken up [to the Land] that one had his bones taken up.", + "\"Joseph was seventeen years of age, etc\" (Genesis 37:2), and it further says \"He was a youth\" (ibid.), rather that he did youthful things. He touched up his eyes, he picked up his heels, he fixed his hair. \"He was a shepherd... he brought negative reports [of his brothers, to his father]\" (ibid.). What did he say? Rabbi Meir and Rabbi Yehuda and Rabbi Shimon [offered explanations]. Rabbi Meir said, [he said to his father Ya'akov] \"Your sons are suspect regarding [the consumption of] a limb of a living animal\". Rabbi Shimon said \"They cast their eyes on the daughters of the land\". Rabbi Yehuda said \"They scorn the sons of the maidservants and call them slaves\". Rabbi Yehuda son of Simon said, on his words [??] he was struck -- \"honest scales and balances are the LORD's\" (Proverbs 16:11). The Holy Blessed One said to him, \"You said \"Your sons are suspect regarding a limb of a living animal\" -- by your life, even in a time of corruption they never did anything but slaughtered and [then] ate, (Genesis 37:31) \"They slaughtered a kid\"! You said they scorned the sons of the maidservants and called them slaves -- (Psalms 105:17) \"Yosef, sold into slavery\". You said they cast their eyes on the daughters of the land -- by your life, that I will stimulate in you the bear [??], (Genesis 39:7) \"And his master's wife cast [her eyes upon Yosef]\".", + "Israel loved Yosef...R Y'hudah and R Nechemiah. R Y'hudah said: the brightness of features was his, similar to him. (i.e. זקנים is to be seen as a combination of זיו and איקונין) R Nechemiah said: all the halachot Shem and Ever had passed to Ya'akov, he passed to him. And he made for him a k'tonet passim. Resh Lakish, in the name of R Elazar benAzaria said: One should not treat one of his sons differently, for because of the k'tonet passim his father Ya'akov made for Yosef, they hated him. . .. פסים passim, for it reached the palm פס of his hand. Another explanation: for it was exceedingly thin and light and could be hidden in the palm of a hand. פסים, for they cast lots (פיס, post biblical Hebrew) over it for which of them would take it to his father, and selected Y'hudah. פסים on account of the troubles that overtook him: פ Potifar, ס sochrim, \"traders,\" י Yishm'elim, מ Midyanim. Another explanation: פסים, Resh Lakish in the name of R Elazar benAzariah: \"Go see the acts of God.\"(Psalms 66:5) And in the next verse: \"He turned sea to dry land.\" Why did they hate him? Because the sea would be torn before them. פסים= \"strip of sea\" פס ים.", + "“And when his brothers saw that their father loved him more than all his brothers, they hated him, and could not speak peaceably to him.” [Gen 37:4] Rabbi Ahva ben Zeira said: From the very disgrace of the tribal ancestors you learn their virtues. Elsewhere it says, “And Avshalom did not speak to Amnon for good or bad,” [Shmuel II 13:22] keeping in his heart what he felt in his heart. Whereas here, “And could not speak peaceably to him” – what was in their heart was on their tongues. ", + "Once Joseph had a dream ... Hear, please (Gen. 37:5-6). He said: the prophets will admonish you like this, \"hear, please\" - \"Hear please what Ad-nai says\" (Micah 6:1). \"There we were binding sheaves\" - I bring produce in, you bring produce in, but your vegetables are rotting and mine are healthy. \"Suddenly my sheaf [אֲלֻמָּתִי alumati] stood up and remained upright\" - Rabbi Levi and Rabbi Acha disagree. Rabbi Levi said: in the future you will make silent idols [אֱלִילִים אִלְמִים elilim ilmim] in front of Yeravam's golden calves and you will say \"this is your god, Yisrael\" (Ex. 32:4). Rabbi Acha said: in the future you will conspire against me and say to dad \"a wild animal ate him\" (Gen. 37:33). And what will stand for me? My mother's silence. \"Stood up\" - \"suddenly my sheaf stood up and remained upright; then your sheaves gathered around and bowed low to my sheaf\" - these [extra words] correspond to the five times they will bow down to him in the future. \"His brothers said to him: will you reign over us? Will you rule over us?\" (Gen. 37:8) - R. Levi and R. Simon - one said that because they answered him with an evil eye, he eventually produced evil people (Yerovam ben Nevat was from Ephrayim) . Another said that because they answered him with a double expression, he eventually produced kings (Joshua and Yerovam).", + "And he dreamed yet another dream (Gen. 37:9) - at the moment Yosef said \"and behold the sun and the moon\" Yaakov said \"who told him that my name is sun?\" Rabbi Yitzchak said: [when Joshua was making the sun stand still] Joshua said to the sun: 'you evil servant! Did not my father buy you with money? My father saw you in his dream \"and behold the sun and the moon etc bowed down to me\", you, too need to stop right now!' And the sun did stop, immediately, as it is written \" And the sun stood still and the moon halted, \" (Joshua 10:13). \"And when he told it to his father and brothers, his father berated him\" (Gen. 37:10) - the Holy Blessed One said: the same way they will berate their prophets, as it is written \"and now, why didn't you berate Jeremiah from Anatot?\" (Jer. 29:27) \"And he said to him: 'what is this dream you dreamed?' (Gen. 37:10) - Rabbi Levi in the name of Rabbi Chama bar Chanina: [we see] that our father Yaakov believed that the resurrection of the dead would happen in his days, as it is written \"would we come\" - I and your brothers would come, that's expected, but not I and your mother who is already dead. But you are saying that I, and your mother and your brothers!? And Ya'akov did not know that the issue was regarding Bilhah, Rachel's handmaid, who raised Yosef like his own mother.", + "... ", + "And his brothers went to pasture sheep (Gen. 37:12) - there are dots on the [direct object marker] ET. This teaches you that they did not go to pasture sheep, rather, it is to pasture themselves. \"And Israel said to Yosef: 'aren't your brothers pasturing in Shechem?'\" (Gen. 37:13) Rabbi Tanchuma in the name of Rabbi Berachia: he behaved towards [his father] with the appropriate respect: \"And he answered him: 'here I am'. Rabbi Chama bar Chanina: Yaakov remembered these words and his internal organs would feel like they were being chopped up: you knew that your brothers hated you, and still you said to me 'here I am.' \"\"And he said to him, “Go and see how your brothers are and how the flocks are faring\" (Gen. 37:14) - it would have been sufficient 'how your brothers are faring', what does 'and the sheep' add? One explanation is that a person should always ask one's fellow about the things that bring sustenance. \"And bring me back word.' So he sent him from the valley of Hebron.\" (Gen. 37:14) Isn't Hebron in the valley? R. Acha said, \" He went to fulfill that deep counsel that the Holy One of Blessing gave between Himself and the fine colleague who is buried in Hebron [Abraham] : ' and they shall be enslaved and oppressed' (Genesis 15:13).", + "\"A man found him, and behold! He was blundering in the field: Rabbi Yannai said: He [Joseph] was met by three angels for scripture says, \"A man found him\" (Gen. 37:15); \"and the man asked him\"; and \"the man said\" (Gen. 37:17). \"They have gone from here\" - from the characteristics of the Place. \"And they saw him far off\"(Gen. 37:18): They said, 'Let us kill him by inciting the dogs against him.' \"And they said one to another behold the dreamer comes\"(Gen. 37:19): the rabbis said, “they exclaimed, Behold he is coming wrapped in his dreams”. Rabbi Levi said, “[they said] this one will ensnare us into serving foreign overloads.” \"Come now therefore and let us slay him\"(Gen. 37:20): The Holy One of Blessing said to them, “You say ‘We shall see’ and I say ‘We shall see’. Indeed \"we shall see whose words will be fulfilled.\" (Jer. 44:29)", + "\"And Reuven heard and tried to saved him\" (Gen. 37:21) - where was him? Rabbi Yosi and Rabbi Nehemia and the rabbis [disagree]. Rabbi Yosi said that every son had to serve their father one day a week, and that day was Reuven's turn. Rabbi Nehemiah said: Reuven said: I am the firstborn, and any loss is attributed to me. The rabbis said: he counts me with my brothers and if I don't save him I will be sure that I will slip [into idolatry] because of the energy of this deed. And he does count me with my brothers, as it says \"11 stars bowed down to me\" (Gen. 37:9) and I shouldn't save him?! The Holy One of Blessing said: you started trying to save a soul, and as a reward I swear that the cities of refuge will begin [being cited] with your territory, as it is written \"Bezer, in the wilderness [in the Tableland, belonging to the Reubenites]\" (Deut. 4:43).", + "When Yosef came up to his brothers, they stripped Yosef of his tunic, the colorful tunic that was on him\" (Genesis 37:23) Rabbi Elezar said: he [Yosef] came mocking them. \"And they stripped Yosef\" - this is when they took his traveling cloak. \"His tunic\" this is [them stripping off] his shirt. \"The colorful tunic\" this is the tunic itself. \"That was on him\" this is his breeches. \"And they seized him\" we read they seized him, but the word can be read as \"he seized him\" and who was that? Shimeon. When did Yosef pay him back for this? After: \"And he took Shimeon from them\". \"And they tossed him in the pit, and the pit was empty, there was no water in it\" - No water in it, but there were snakes and scorpions. There were two pits [in the area] one filled with stones and another with fiery snakes and scorpions. Rav Acha said: the pit was empty - Yaakov's pit emptied. There was no water in it - there were no words of Torah, that are compared metaphorically to water, such as you say \"Oy, all who are thirsty come to water\" (Isaiah 55:1). It is written \"when a man is found stealing a person from his brothers\" (Deut. 24:7) and here you are, selling your brother.", + "", + "", + "And Reuven returned to the pit. Where was he? Rabbi Eliezer and Rabbi Yehoshua [disagree]. Rabbi Eliezer said from his sackcloth and fast, when he finished he returned and looked into the pit, as it is written \"And Reuven returned to the pit\". The Holy One of Blessing said: \"there has never been a time ever when a person who sinned before me did teshuva. You were the first one to do teshuva, and [as a reward] I swear that your grandson will stand and open the way to teshuva. Who is this? Hoshea, as it says: \"return Israel unto Hashem, your God\". \"And they took the striped coat and they slaughtered a goat\" (Gen. 37:31). Why a goat? Because its blood is similar to human blood. \"And they sent the cloak etc\" (Gen. 37:32). Rabbi Yochanan said that the Holy One of Blessing said to Yehuda, 'you said to your father 'do you recognize it?' I swear that Tamar will say about you, \"do you recognize it?\" (Gen. 38:25). \"He recognized it and said: 'it is my son's cloak.\"(Gen. 37:33) I don't know what I am seeing. \"A wild animal must have eaten him!' (Gen. 37:33) Rav Huna said the Holy Spirit was on him, when he said he a wild animal - this was Potiphar's wife.", + "", + "And all his sons and all his daughters rose (Genesis 37:35) - How many daughters did he have? Only one, and probably she was buried. Rather, this teaches that a person never stops calling their son-in-law \"my son\" and their daughter-in-law \"my daughter\". Rabbi Yehudah says: the brothers married [twin] sisters [that were born with them], as it is written \"And all his sons and all his daughters rose to console him\". \"But he refused to be consoled\" - a Roman matron asked Rabbi Yosi: it is written \"Yehuda became more powerful than his brothers\" (II Chron. 5:2) and it is written \"when Yehuda was comforted he went to shear his sheep\" (Genesis 38:12) and this father, of all of them, refuses to be comforted!? He answered: it is possible to be comforted for those who died, but it is not possible to be comforted for those alive. \"And his father cried over him\" - this is Itzchak. Both Rabbi Levi and Rabbi Simon say: he would cry at his father's house, and once he left he went and bathed and oiled his skin, and ate and drank. And why did not Itzchak reveal this [that he was alive] to him? Itzchak said: if the Holy One of Blessing did not reveal, I am not revealing. Rabbi Simon said: this is because everyone who one mourns for, one mourns with. " + ], + [ + "", + "What is written above the matter? \"And the Midianites sold him to Egypt\" [and then it interrupts with the story of Yehuda and Tamar:] \"And it was at that time.\" And the reading (narrative) only required it to [immediately] say \"And Yosef was taken down to Egypt\" (Genesis 39:1) And because of what was this section made proximate to that? Rabbi Elazar and Rabbi Yochanan [answered this]: Rabbi Elazar said, \"In order to make one descent proximate to the other descent.\" Rabbi Yochanan said, \"In order to make [one use of the word,] \"recognize,\" proximate to [another use of the word,] \"recognize.\" Rabbi Shmuel bar Nachman said, \"In order to make the story of Tamar proximate to the story of Pothiphar's wife; [to tell you that] just as that one (the incident of Tamar) was for the sake of Heaven, so too this one (the incident of Potiphar’s wife) was meant for the sake of Heaven.\" As Rabbi Yehoshua ben Levi said, \"She saw through her astrology that she was destined to raise a child from him (Yosef), but she did not know if [it would be] from her or from her daughter.\" This is [the meaning of] what is written (Isaiah 47:13), \"let the diviners of months inform you from that which will come to you\" - Rabbi Eibo said, \"'From that' and not 'all that.'\" And similar to it is [the sequence of], \"and they were not embarrassed. And the snake was sly\" (Genesis 2:25-3:1). And the reading (narrative) only required it to [immediately] say \"And the Lord God made for Adam and his wife, etc.\" (Genesis 3:21). Rabbi Yehoshua ben Karcha said, \"[It is] to let you know from which sin that evildoer (the snake) jumped upon them: from that which he saw them engaging in 'the way of the world,' he desired them.\" Rabbi Yaakov of Kefar Chanin said, \"[It is] to not begin a [separate] section of the snake.\" And similar to it is [the sequence of], \"and the one who walks in pride, He is able to abase (which are the final words of Nevuchadnetsar). Balshatsar the king […] And Daryavesh the Mede” (Daniel 4:34-5:1, 6:1). And where is Ehvil Merodach (who came between Nevuchadnetsar and Balshatsar)? Rabbi Elazar said, \"In order to make [one] evildoer proximate to the other, a destroyer to a destroyer, a proud one to a proud one.” Rabbi Shmuel bar Nachman said, \"In order to make the interruption of [one] kingdom proximate to the interruption of [another] kingdom.\" And similar to it is [the sequence of] \"And on that very night, Balshatsar the Chaldean king was killed. Daryevesh the Mede\" (Daniel 5:30-6:1). [And yet later], \"And in the third year of the rulership of Balshatsar the king\" (Daniel 8:1). Rav Huna said, \"That they not say they are [just] words of poetry; so that they should all know that he wrote it with holy spirit.\" Our rabbis said, \"In order to weave it into the entire book, that he said it with holy spirit.\" Here too, it should have said, \"And Yosef was taken down to Egypt.\" And it is written, \"And Yehuda went down from his brother\": He said, \"Let us disperse ourselves, [since] the whole time we are together, the contract is found (matsui) for collection.\" The Holy One, blessed be He, said to them, \"Ten men that are found stealing, are they not all caught when one is caught?\" And once they were found with the goblet, they said, \"The Lord has found (matsa) the sin of your servants.\" Rabbi Yitschak said, \"Like the one that empties out (mematseh) the barrel and leaves it with its sediments.\" Our rabbis said, \"[Yehuda said], 'Let us take care of ourselves; in the past [Yaakov] was required to get us wives to marry, but now that he is involved in his sackcloth and in his fasting, it is not appropriate that he get us wives to marry.' [The brothers] said to Yehuda, 'Are you not our head? Get up and take care of yourself.' Immediately, ‘And it was at that time.'\" ", + "", + "", + "", + "", + "", + "", + "'And he said what is the guarantee that I shall give etc.' - Rabbi Hunya said: The Ruach HaKodesh [prophetic spirit] glimmered within her, your seal is Royalty, as it is said (Song of Songs 8:6): \"Set me as a seal upon thy heart\". (Jeremiah 22:24) \"As I live, saith the LORD, though Coniah the son of Jehoiakim king of Judah were the signet upon My right hand\". \"And thy cord\", that is the Sanhedrin, who are found in the cord, as it is said (Exodus 39:31) \"A cord of blue\". \"And thy staff\", that is the Messiah, as it is said (Isaiah 11:1): \"And there shall come forth a shoot out of the stock of Jesse\". (Psalms 110:2) \"The rod of Thy strength the LORD will send out of Zion\". \"And he gave them to her etc\". \"And she conceived by him\", Heroes like so, and Righteous ones like so. \"And Judah sent etc.\" Yehuda Bar Nachman said in the name of Reish Lakish (Proverbs 8:31): \"Playing in His habitable earth\" (Proverbs 8:30) \"Playing always before Him\", the Torah, that delights his creations. The Holy One Blessed be He said to Judah: You lied to your father, with a goat kid, so too, Tamar lies to you with a goat kid. " + ], + [], + [ + "", + "", + "\"And the wife of his master cast her eyes\" (Genesis 39:7) - \"Therefore, men of understanding, listen to me\" (Job 34:10): What is the occupation of the Holy One blessed be He? \"He pays a man according to his actions\" (Job 34:11). Rabbi Meir and Rabbi Yehudah and Rabbi Shimon [say]: \"And the wife of his master cast her eyes\" - what is written before regarding this? \"Yosef was well built and handsome\" (Genesis 39:6). [The matter can be] compared to a strong man that was at the market, fluttering his eyes, fixing his hair and raising his heels, saying \"I am handsome, I am fit, I am beautiful, a strong man\". They said to him: \"If you are indeed a strong man, indeed a fit man, here is a bear, get up and strike it down!\"", + "", + "And he did not listen to her to lie down with her - in this world. 'To be with her' in Gehena, in the world to come. And another opinion: 'He did not listen to her' he did not even touch her bed. A certain Roman Matron asked Rabbi Yosi: Is it really possible that Yosef, a young man of 17 resisted all his heat and did this? Rabbi Yosi took out the book of Bereshit and began reading for her the stories of Reuven and Bilhah, Yehudah and Tamar, and said: 'if with those, adults and under their father's authority the Scripture did not hide their misdeed, with this one, not an adult and by himself, all the more so it would have revealed the misdeed!", + "\"One such day, he [Yosef] came into the house to do his work and none of the men of the household were there\" (Genesis 39:11). Is it possible that in the house of such a man it was deserted with no man there? Rabbi Yehuda and Rabbi Nechemyah [explain this]. Rabbi Yehuda says, it was a Nile festival and all had gone to see it, and he did not go. Rabbi Nechemyah says, it was a day of the theatre [teiatiron] and all had gone to see it, and he did not go. Rather, \"he came into the house to do his work\", to calculate his master's calculations. Rabbi Shmuel son of Nachman says, \"to do his work literally\", except there was no man there -- he searched himself, and he did not find himself to be a man. Another explanation, Rabbi Shmuel says, the bow is stretched and returned. For is it not written: (Genesis 49:24) \"Yet his bow [קשתו] remained taut\" -- his hardness [קשיותו]. Rabbi Yitzchak says, his seed [זרע] was scattered and went out by way of his fingernails, as it says (Genesis 49:24) \"and the arms of his hands [זרעי ידיו] were made firm\". Rav Huna in the name of Rabbi Matna says, images of his father appeared and chilled his blood, as it is written (Genesis 49:24) \"From there, the Shepherd, the Rock of Yisrael\". Who does such? (Genesis 49:25) \"The God of your father who helps you [...] blessings of breast and womb\" -- (Onkelos Genesis 49:25) \"blessings of father and mother.\"" + ], + [ + "\"And after these events, an offense was committed.\"", + "Our rabbis said: \"The drinks-master - a fly was found in the vial of poterion (a medicinal drink) of his. The baking-master - a pebble was found in his delicate bread.\" This is what is written 'The drink-provider of the king of Egypt and the baker sinned to their lord' (Gen. 40.1) - in the service of their lord.\" Rabbi Evyatar said: \"They sought to marry the king's daughter - it says here 'they sinned' (Gen. 40.1), and it says there '\"How then could I do this most wicked thing, and sin before God?\"' (Gen. 39.9).\"", + "", + "", + "\"And the chief cupbearer told\" (Genesis 40:9): \"And behold a grape vine was before me\" - this was Israel, as it is stated (Psalms 80:9), \"You plucked up a vine from Egypt.\" \"And on the vine there were three branches\" (Genesis 40:10) - Moshe, Aharon and Miriam; \"as if budding\" - the salvation of Israel had budded; \"its blossoms blooming\" - the salvation of Israel had bloomed; \"and its clusters ripening into grapes\" - the vine which budded, bloomed immediately, the grapes which blossomed, ripened immediately. \"And Pharaoh’s cup was in my hand\" (Genesis 40:11) - it was from this that the Sages fixed the four cups of the nights of Passover. Rav Huna said in the name of Rabbi Banaya, \"It corresponds to the four salvations that were stated about Egypt, 'and I will take you out, and I will spare you, and I will save you, And I will take you' (Exodus 6:6-7).\" Rabbi Shmuel bar Nachman said, \"It corresponds to the four, 'cups,' that were said here (Genesis 40:11-13), 'And Pharaoh’s cup was in my hand, etc. and you shall give Pharaoh’s cup, etc.'\" Rabbi Levi said, \"It corresponds to the four empires [that subjugated Israel].\" Rabbi Yehoshua ben Levi said, \"It corresponds to the four cups of poison that the Holy One, blessed be He, gives the idolaters to drink: That is what is written (Jeremiah 25:15), 'For thus said the Lord, the God of Israel, to me, \"Take from My hand this cup of wine of wrath\"'; (Jeremiah 51:7) 'Babylon was a golden cup in the Lord’s hand, etc.'; (Psalms 16:5) 'He will rain down upon the wicked.' And corresponding to them, the Holy One, blessed be He, gives Israel four cups to drink in the future to come, as it is stated (Psalms 15:5), 'The Lord is my appointed portion, etc.'; (Psalms 116:13) 'I will raise the cup of salvations'; (Psalms 23:5) 'You spread a table for me in full view of my enemies; You anoint my head with oil; my drink is abundant.'\" The cup of salvations: \"The cup of salvation,\" is not written here; but rather, \"the cup of salvations\" - one is for the days of the messiah and one is for the days of Gog. He said to him, \"You have proclaimed a goodly proclamation for me; I too will proclaim a goodly proclamation to you\" - \"In another three days, etc. But remember me [...] For I was surely stolen\" (Genesis 40:13-15) - Rabbi Acha said, \"From here [we know] that he was stolen twice\" - \"and here I have also not done, etc.\" (Genesis 40:15)." + ], + [ + "(Genesis 41:1) \"And it was the end of 2 years...\" - (Job 28:3) \"He sets an end to darkness...\" He gave a set time of how many years the world would be in darkness. And what does it mean \"he set an end to the darkness\"? For so long as the evil inclination is in the world, the world is in (Job 28:3) \"darkness and the shadow of death.\" When the evil inclination is uprooted from the world, no longer will there be \"darkness and the shadow of death\" in the world. Alternatively: \"He sets an end to darkness...\" He gave a set time for Joseph of how many years he would be in darkness in prison. Once the end [of that time] arrived, \"Pharaoh dreamt a dream...\"", + "And it was at the end of two years of days - \"in all labour there is profit, but in speech there is only loss\" (Mishlei 14:23). Rabbi Shimon bar Abba says, as the difference between one who drinks hot water and one who drinks cold. \"But in speech there is only loss\" - there was a bone gatherer in Tziporin, and some say it was Rabbi Shimon bar Abba. When he would see black bones, he'd say \"these are from water-drinkers\"; red bones, \"these are of wine-drinkers\"; white bones, \"these are of hot water drinkers.\" Another take, \"in every labour ['etzev; עֶצֶב, also meaning 'suffering'] there is profit\" - everything which Yosef caused suffering to his master, caused him excess from it, since he married his daughter. \"But in speech there is only loss\" - since he said to the master of drinks, \"remember me... and mention me [to Paroh]\" (Bereishit 40:14). And he was there two further years, as it says, \"And it was at the end...\"", + "\"Happy is the man who makes the Eternal his trust\" (Tehillim 40:5) - this is Yosef. \"And does not turn to the proud\" (ibid.) - since he said to the chief of drinks, \"remember me... and mention me...\" (Bereishit 40:14), two years [in jail] were added for him. \"Happy is the man who makes the Eternal his trust\" - Rabbi Yudan said, many myriads of proud ones who \"pursue deceit\" (Tehillim 40:5) - woe to him and to one who trusts in him. \"Dreams come with much brooding\" (Kohelet 5:2) - Paroh said, \"Whose existence is dependent on whom? Me on my god, or my god on me?\" He said to him, \"You are dependent on your god: behold it is written \"And it was at the end [of two years, and Paroh dreamed that he was standing on the Nile,]\" (Bereishit 41:1)\". \"For from the jailhouse one can come to rule\" (Kohelet 4:14) - this is Yosef, who came from the jail of paroh and came to rule - \"And Paroh sent [for Yosef]...\" (Genesis 41:14). \"And even in his kingship can come to poverty\" (Kohelet 14:4) - in the kingship of Yosef was born the poverty of Potifar. Another take, \"And it was at the end\" (Bereishit 41:1) - \"I saw all life which walks under the sun\" (Kohelet 4:15) - this is Yosef. \"they were with the second son\" (ibid.) these are the two years that were added for him. And why were two years added for him? So that Paroh could dream and he could grow great by means of this dream, as it says \"And it was at the end of two years of days.\" (Bereishit 41:1)", + "", + "", + "R. Yehoshua of Sakhnin in the name of R. Levi, \"They would interpret it, but their voices would not enter his ears. 'The seven good cows are seven daughters that you will beget, and the seven bad cows are seven daughters that you will bury.' Likewise they said, 'The seven good sheaves are seven kingdoms that you will conquer, and the seven bad sheaves are seven ministers that will rebel against you'\"... Another interpretation: \"And he sent and called\" - to inform you that each and every nation that stands in the world is granted five wise men to serve it. Moreover, the Holy One, blessed be He, gives it three things: wisdom , understanding and strength. As so did the evil Sannacherib say (Isaiah 10:13), \"By the might of my hand have I done this, etc.\" But when the Holy One, blessed be He, judges the world, He takes them away from it, as it is stated (Obadiah 1:8-9), \"I will make the wise vanish from Edom, understanding from Esau’s mount.Your warriors shall lose heart, O Teman.\" And why so much? So that Joseph will come at the end and attain greatness. The Holy One, blessed be He, said, \"If Joseph comes first and interprets the dream, this [will not earn] him praise. The magicians will be able to say to him, 'If you had asked us, we would have already interpreted it for you [the same way].'\" Rather, [Joseph] waited for them until they tired him out and extracted his spirit. And afterwards Joseph came and brought it back [to him]. About this did Solomon say (Proverbs 29:11), \"The fool extracts his entire spirit\" - these are the wise men of Egypt; \"but the wise man lowers it back\" - this is Joseph, as it is stated (Genesis 41:39), \"there is no one wise and understanding like you.\"" + ], + [], + [ + "", + "", + "", + "", + "", + "", + "\"And Yosef saw his brothers, etc.\" - Rabbi Yehoshua bar Nechemiah said, \"He made himself a stranger (nocri) to them. \"And Yosef recognized his brothers, etc.\" - Rabbi Levi and the Rabbis [argued about this]: Rabbi Levi said, \"At the time they fell into his hand, 'And Yosef recognized his brothers;' at the time he fell into their hands, 'and they did not recognize him.'\" And the Rabbis said, \"He who left them adorned by beards, 'And Yosef recognized his brothers - and they did not recognize him,' as they did not leave him adorned by a beard [as he was too young].\"\"And Yosef remembered, etc... and he said to them, etc...'we are all the sons of one man'\" - they had a flash of Divine inspiration [in which] they said to him, \"We and you are the sons of one man, we are.\" He said to them, \"And where is [the other one]?\" \"We sold him.\" He said to them, \"For how much did you sell him?\" They said to him, \"For five sela.\"He said to them, \"And if a person would say to you, 'Give me five sela and I will give him to you,' would you do it?\" They said to him, \"Yes.\" \"And if a person would say to you, 'Give me double and I will give him to you,' would you do it?\" They said, \"Yes.\" \"And if a person would say to you, '[Even] if you would give me a thousand, I will not give him to you,' what would you do?\" They said to him, \"For that have we come down [to Egypt], whether to kill or to be killed.\" He said to them, \"'This is what I have said about you, spies, etc.'\" \"Through this will you be examined; by the life of Pharaoh\" - when he wanted to make a false oath, he would swear by the life of Pharaoh. Rabbi Levi said, \"There is a parable of a goat that ran away from the pasture and went in to a widow. What did she do? She got up and slaughtered it and flayed it and put it in her bed and covered it with a sheet. They came to request it from her. She said, 'So should happen to this woman if she knows about it, this flesh [actually referring to the goat] should be bitten and eaten.' So too, 'by the life of Pharaoh if you will get out, etc...Send one of you.'\" \"And he placed them in the prison for three days\" - never does the Holy One, blessed be He, leave righteous ones in dire straits for three days and so was it taught to Yosef, to Yonah, to Mordechai, to David. And so is it stated (Hoshea 6:2), \"He will revive us from the two days; on the third day\" of the tribes, \"He will bring us up\" - \"And Yosef said to them on the third day.\" " + ], + [ + "\"And God Almighty will give you mercy\" (Genesis 43:14). Rabbi Pinchas, in the name of Rabbi Chanin of Tzipori, interpreted the verse \"Happy is the man whom You chasten, O Lord\" (Psalms 94:12) to mean that one should learn from God's teachings. Just as it is written about Abraham, \"I will bless you, and make your name great\" (Genesis 12:2), when famine struck him, he did not complain, nor did he call himself a stranger. Similarly, if afflictions come upon you, do not complain or accuse. Rabbi Alexander said to him, \"You will not find a person without afflictions, and happy is the person who has afflictions come upon him through the Torah, as it is written 'and from Your teachings, You will teach us' (Psalms 94:12).\" Rabbi Yehoshua ben Levi said, \"All afflictions that come upon a person and cause him to neglect the study of the Torah are afflictions of rebuke, but afflictions that come upon a person and do not cause him to neglect the study of the Torah are afflictions of love.\" \"If he knocks out the tooth of his slave or the tooth of his maidservant, he shall let him go free for the sake of his tooth. But if these teeth belong to any other part of his body, he shall pay for the injury in full. Rabbi Pinchas, quoting Rabbi Hoshaya, said: 'Fortunate is the man whom God chastises.' It does not say here, 'whom Yah chastises,' but rather, 'whom God chastises.' Just as when a person is brought before a judge and he cries out and laments, 'Oh God, Oh God,' so too, Jacob said, 'He who will one day say \"enough\" to suffering, let him say \"enough\" to his sufferings now,' as it is written, 'And God Almighty will grant you compassion before the man.' [ Talmud, Tractate Bava Kamma 87a.]", + "\"For this let every devout man pray (Psalms 32:6). Zavdi, son of Levi, Rabbi Yehoshua, son of Levi, and Rabbi Yosei bar Patrun all said: 'On this, let every devout man pray' (Psalms 33:21): 'For in Him our heart rejoices'. Another later statement is: 'You prepare a table before me' (Psalms 23:5), 'Let all who seek you be glad and rejoice in you' (Psalms 40:17). And another later statement is: 'For a day in your courts is better than a thousand [elsewhere]' (Psalms 84:11), 'For your loving kindness is better than life' (Psalms 63:4). And some say: 'How abundant is your goodness' (Psalms 31:20). Rabbi Pinchas said in the name of Rabbi Hoshaya: The Holy One, blessed be He, took the feet of our father Jacob, as it were, and set us up on the sea, and said to him: 'Behold, the miracles that I will perform with your descendants.' This is what is written: 'When Israel came out of Egypt, the house of Jacob from a people of a strange language' (Psalms 114:1). Rabbi Hunah said in the name of Rabbi Aha: The feet of our ancestors also stood on the sea as it were, as it is written: 'He rebuked the Red Sea, and it dried up' (Psalms 106:9).\"", + "Rabbi Yashaya Ben Levi explained a verse in Genesis 43:14: \"And El Shaddai will give you mercy,\" as well as a verse in Psalms 106:46: \"And He gave them compassion.\" These were given before the Holy One, Blessed be He, as it is written in Exodus 15:3: \"The Lord is a man of war, the Lord is His name.\" The verse in Genesis 43:14, \"And He will send your other brother with you,\" refers to the ten tribes. \"And Benjamin\" refers to the tribe of Judah and Benjamin. \"And as for me, when I was bereaved of my two sons,\" refers to the first and second Temples. \"As for me, when I was bereaved of my two sons, I will not be comforted anymore.\" Another interpretation is that \"And El Shaddai will give you mercy before the man\" refers to the ruler, \"And He will send your other brother with you,\" refers to Joseph. \"Another\" interpretation is that \"And Benjamin\" is to be understood as it is written, and \"as for me, when I was bereaved of my two sons,\" refers to Simon. \"And as for Benjamin,\" as its implication. \"And as for me, when I was bereaved of my two sons, I will not be comforted anymore,\" refers to Joseph, \"As for me, when I was bereaved of Simon, I will not be comforted anymore.\"", + "\"And the men took...and Joseph saw them...and he prepared...and there was no preparation except for the Sabbath. How do we know this? As it says in Exodus 16:5, \"And it shall come to pass on the sixth day, that they shall prepare...\" This teaches that Joseph observed the Sabbath before it was given. (Genesis 43:16) \"And the man made...and the men were afraid...and they approached the man.\" This teaches that he was pushing them away, but they insisted on coming close to him. (Genesis 43:20) \"We have come down...It is a descent for us...In our own land we supported others, but now we need to be supported by you.\" (Genesis 43:23) \"And he said, 'Peace be to you, fear not, whether it is because of your merits or your fathers' merits...'\" (Genesis 43:23) \"Your God has given you treasure...\" (Genesis 43:23) \"Your money came to me.\" And he brought Simeon out to them. Rabbi Haggai said in the name of Rabbi Isaac, \"It was like a well-tuned instrument...\"", + "And he asked them of their welfare...and they said, \"Peace be to you...\" (Genesis 43:27-28). Rabbi Chiya Rabbah Hama of Babylon asked, \"What did my father do?\" [His son] replied, \"Your mother inquired after you.\" [Rabbi Chiya] said to him, \"I said to you what was just and you said to me what was just.\" [His son] said to him, \"They ask about the living and they do not ask about the dead. Thus, your father's peace is [inquired after], and this refers to Jacob. The old man, whom you said refers to Isaac, and they said, 'Peace be to your servant, to our father'.\" (Genesis 43:29-30). \"And he lifted up his eyes and saw...\" Rabbi Benjamin said, \"We have heard Hanina in eleven tribes, but we have not heard Hanina in Benjamin's tribe. Where did we hear him? We heard him here, [in the story of Joseph and his brothers]...\" (Genesis 43:29-30). \"And God Almighty give you mercy before the man...\" (Genesis 43:14). \"And Joseph hastened...and they sat before him...\" (Genesis 43:30-31). [Joseph] took the cup and pretended to divine and smell it. Judah said that he was like a deaf-mute, a blind man... (Genesis 44:16-17). \"And he lifted up gifts from his presence, and Joseph gave them to him; and Asenath, his wife, gave birth to him Manasseh and Ephraim. And his portion was with his brothers. This is what is written (Genesis 43:33): 'And they set before him, and him alone, and them alone, and the Egyptians who ate with him alone; for that is an abomination to the Egyptians.' And Rabbi Levi said: 'For twenty-two years they did not see them, nor taste the taste of wine. So they did not taste the taste of wine until they saw him.' This is what is written (Genesis 43:34): 'And they drank, and were merry with him, him alone, and them alone, and the Egyptians who ate with him alone; for that is an abomination to the Egyptians.'\"", + "Here, the money etc. - Rabi Yishmael taught, this is one of the ten a fortiori arguments written in the Torah. 1. \"Indeed we returned the silver, obviously we wouldn't steal!\"; 2. (Exodus 6) \"The Children of Israel did not listen to me, certainly it is doubtful that Pharaoh would!\"; 3.(Numbers 12) \"And G-d said to Moses, 'If her father would spit in her face [she would hide from sight for seven days] surely then if the Shekhina rebukes her [she should hide for] fourteen days!\"; 4. (Deuteronomy 31) \"Indeed while I still live among you, you were rebellious, how much more so after my my death!\"; 5. (Jeremiah 12) \"If you race with the foot-runners and they exhaust you, surely then, you cannot compete with horses!\"; 6. (ibid) \"If you are secure only in a tranquil land, you will surely not fare well in the jungle of the Jordan!\"; 7. (Samuel I 23) \"Behold we are afraid even here in Judah, surely [we will fear them] if we go to Keilah!\"; 8. (Proverbs 11) \"If the righteous pay [for sin] while on earth, certainly the wicked should expect to!\"; 9. (Esther 9) \"And the king said to Esther, 'In the capitol city the [Jews destroyed so many] imagine what they have done in my other provinces!\" [NOTE: The tenth a fortiori argument seems to be: 10. (Ezekiel 15:5) \"If the wood of a grapevine has little use when it is whole, it obviously has no value when it is charred!\"]", + "\"Behold, silver, etc.\" (Genesis 44:8). Rabbi Yishmael taught: This is one of the ten Kal v'Chomer arguments that are made in the Torah. \"Behold, silver, etc.\" - how much more so [will we be punished for stealing]? (Exodus 6:12). \"Behold, the children of Israel did not listen to me\" - how much more so [will the gentiles not listen to me]? (Exodus 6:12). \"And the Lord said to Moses, 'If her father had but spit in her face'\" - how much more so [is it appropriate to isolate oneself from the impurity of death for fourteen days in honor of the Divine Presence]? (Numbers 12:14). \"Behold, while I am still alive with you today, you have been rebellious\" - how much more so [will you be rebellious] after my death? (Deuteronomy 31:27). \"For if you have run with the footmen and they have tired you out\" - how much more so [will you not be able to compete] with horses? (Jeremiah 12:5). \"But you trusted in your beauty and played the harlot because of your fame\" - how much more so [will you fall] in a peaceful land? (Jeremiah 22:21). \"How will you deal with the pride of the Jordan?\" (1 Samuel 23:3) - Behold, we are here in Judah, fearful - how much more so [will we be afraid] if we go to Keilah? (1 Samuel 23:3). \"Behold, the righteous shall be recompensed in the earth\" (Proverbs 11:31)", + "\"And he said, 'Even now, as you have said, so it is. There are ten sons of Jacob who were found, and one of them is missing. They are not all in prison. I will not do as you suggest, but whoever is found with the missing item shall become my servant.' So he began to search, beginning with the oldest and ending with the youngest, and he did this so that it would not be said that he knew where the missing one was resting. The goblet was found in Benjamin's sack, and when they found it, they said to him, 'What is this you have done? Our lord has found the goblet.' He replied, 'The man in whose possession the goblet was found is the thief. He shall become my slave, but the rest of you may go home.'\" (Genesis 44:10-13) \"And they tore their clothes, etc.\" Rabbi Pinchas, in the name of Rabbi Hoshaya, said: \"The tribes provoked their father to tear his clothes, therefore they themselves were smitten.\" (Genesis 37:29) \"And they loaded their goods upon their asses, etc.\" One of them had his goods tied on one hand and gave them to be loaded on his donkey. (Genesis 44:13) \"And they returned to the city, etc.\" Rabbi Abbahu said: \"It was a metropolis, and you say 'they returned to the city'; this teaches that it was not considered significant in their eyes, but rather like a city of ten people.\" (Genesis 44:13)", + "\"And Judah said, 'What shall we say to my lord? What shall we speak? Or how can we clear ourselves? God has found out the iniquity of your servants; behold, we are my lord's servants, both we and he also in whose hand the cup has been found.'\" (Genesis 44:16) God found the sin of your servants, Rabbi Yitzhak said, \"The creditor finds a place to collect his debt.\" Rabbi Yitzhak said, \"One who finds a barrel [of wine] will prop it up on its guards.\" (Genesis 44:17) \"He said, 'Far be it from me...'\" Rabbi Hunah in the name of Rabbi Aha relates that his cheeks [Jacob's] quivered. (Genesis 44:17) \"The man in whose possession the goblet was found shall be my servant, but as for you, go up in peace to your father.\" They said to him [Joseph], \"May all be well with you; the Holy Spirit cries out, (Psalm 119:165) 'Great peace have they who love Your law.'\"" + ], + [ + "", + "", + "", + "", + "", + "", + "another explanation: \"and Yehuda approached\" - this is what it means when it was said with divine inspiration through Shlomo: \"wisdom gives strength to the wise\". Who did Shlomo say this reffering to? He only said it in reference to Yosef Hatzadik. Rabbi Yochonan said: At the time that Yosef took Binyomin and said to his brothers: \"he in whose possession the goblet was found shall be my slave\", Yehudo said :\"You will seize Binyomin and there will be peace in fathers household?!\"(there are 2 ways to understand this:1) You told us:\"go back in peace to your father\", what 'peace' is there if you have seized Binyomin?! or 2)you think that we will act peacefully towards you if you seize Binyomin?! -we will fight to get him back). Immedieately Yehudo got angry and roared with a loud voice and his voice went 400 parsa (note: an average person can walk 10 parso in one day) until Chushim son of Don heard (note:he was deaf) and jumped from the land of C'na'an and came next to Yehudo and they both roared and the land of Egypt was about (lit.wanted) to overturn. [Iyov said about them:\"The roar of a lion and the sound of a cub\". \"The roar of a lion\" refers to Yehudo, about whom it is written:\"Yehudo is a young lion\". \"and the sound of a cub\" is chushim son of Don, as both of them are compared to a lion (Yehudo and Don) as it says:\"and to Don he said:Don is a young lion\". \"the teeth of lion cubs are confounded\" - these are Yosef's mighty men, that when Yehudo got angry all of their teeth fell out...." + ], + [], + [], + [ + "", + "", + "96:3 \"And Israel approached the time of dying\" (Gen 47:29). It is written, \"No one rules over the wind to restrain the wind, and there is no ruling over the day of death\" (Eccles 8:8). Rabbi Yehoshua of Sichnin said in the name of Rabbi Levi: The trumpets which Moses made in the wilderness were hidden by the Holy One, who is blessed, when Moses neared death so that no one else would sound them while they were coming to him, as it is written, \"Gather to me all the elders of your tribes\" (Deut 31:28), in order to fulfill what is stated, \"And there is no ruling over the day of death\"....And so too when Jacob neared death he began to lower himself before Joseph and said to him, \"Please, if I have found favor in your eyes\" (Gen 47:29). When [did he say this]? As he was approaching death, as it is stated, \"And Israel drew near to the time of dying\" (ibid.). " + ], + [ + "", + "", + "\"The angel who has redeemed me from all harm[...]\" (Genesis 48:16) Rabbi Yosei son of Chalafta said, sustenance is doubly difficult, like birth. Of birth it is written (Genesis 3:16) \"In pain [עצב] shall you bear children\", and of sustenance it is written (Genesis 3:17) \"By toil [עצבון] shall you eat of it [the ground] all the days of your life.\" Rabbi Elazar and Rabbi Shmuel son of Nachman, Rabbi Elazar said, redemption is deduced from sustenance and sustenance from redemption. Just as redemption is doubled, so too is sustenance doubled. Just as sustenance is daily, so too is sustenance daily. Rabbi Shmuel son of Nachman said, and [sustenance] is greater than redemption, for redemption comes at the hand of an angel and sustenance at the hand of the Holy Blessed One. Redemption by the hand of an angel, \"the angel who redeemed me\" (Genesis 48:16), and sustenance by the hand of the Holy Blessed One, \"open Your hand and satisfy all that lives\" (Psalms 145:16). Rabbi Yehoshua son of Levi said, the victuals of man are as difficult as the splitting of the Sea of Reeds, as it says \"to the One Who split the Sea of Reeds asunder\" (Psalms 136:13) and it is written later \"Who gives food to all flesh\" (Psalms 145:25). \"Bless the lads\" (Genesis 48:16), these are Yehoshua and Gidon, for there it says \"And it was when Yehoshua was in Yericho, and he lifted up his eyes and saw, and behold, a man stood over him... and he [the man] said 'No, but I am captain of the LORD's host and have just arrived...'\" (Joshua 5:13-14). Rabbi Yehoshua in the name of Rabbi Chanina son of Yitzchak, he cried out from within his toenails, as it says \"And he said, 'I am a captain of the LORD's host'\" (ibid.) - a captain of the Lofty Ones am I, and every place that I am seen, the Holy Blessed One is seen. This is a sign that in every place that Rabbi Yosei was set[?], so too Rabbi would appear. \"Now I have come\" (ibid.) -- with Moshe your teacher I have come, rather that he was praying and said \"Unless You go in the lead...\" (Exodus 33:15) - I was unable to ascend above, but now that I have not done my mission, I was not able to descend below, that now I pray and say \"Unless You go in the lead.\" Rather, be warned that you should not do as Moshe your teacher did with me, and I was swayed. \"And may they be teeming multitudes [וידגו לרב] on the earth...\" (Genesis 48:16). Just as the eye does not penetrate/rule over to see these fish [דגים], so your sons will not be seen/ruled over by the [evil] eye. So it is written, \"The sons of Yosef spoke to Yehoshua... [saying, 'Why have you assigned as our portion a single allotment and a single district, seeing that we are a numerous people...']\" (Joshua 17:14). He said to them, 'Are you not afraid of the [evil] eye?' [i.e. how can you boast of your numbers?]. They responded, 'This was our father's blessing for us, \"they shall be teeming multitudes on the earth\" (Genesis 48:16).' Just as these fish are only caught in the throat, so your sons will only be caught in the throat. \"And they said to him, please say 'shibolet,' and he said 'sibolet'.\" (Judges 12:6). Just as these fish grow in water, and when one drop descends from above they accept it with thirst like one who had never tasted water in their life, so too Israel grow in the water of Torah, and when they hear one new word of Torah they accept it with thirst as one who had never heard a word of Torah in their life. Rabbi Levi said, the women of Israel became impregnated with sixty thousand foetuses in one night, and all were sent to the Nile, and they ascended [out of the Nile?] in the merit of Moshe, since Moshe said \"Six hundred thousand are my feet of the people that I am within\" (Numbers 11:21) -- they all went up to my feet. Rabbi Zacai...." + ], + [ + "", + "", + "", + "", + "", + "It teaches that he gave him the strength of a lion and the audacity of its cubs." + ], + [ + "", + "", + "", + "", + "", + "", + "", + "...\"Until he comes to Shiloh\" - the one to whom the kingdom is his (shelo); \"and to him will be a gathering of peoples\" - the one to whom the nations of the world will stream, as it is stated (Isaiah 11:10), \"the stock of Jesse that has remained standing shall become a standard to peoples—nations shall seek his counsel\"..." + ], + [ + "", + "", + "", + "", + "", + "", + "", + "(8) \"And Joseph returned to Egypt\" (Genesis 50:14) [...they said, \"What if Joseph still bears a grudge against us and pays us back for all the wrong that we did him?\" (Genesis 50:15)] - Rabbi Levi and Rabbi Yitzchak [disagreed on the interpretation]: Rabbi Levi said: \"He did not invite them to dine [with him]\" Rabbi Tanchuma said: \"He intended nothing other than for the sake of Heaven [by his actions] in that [he thought] 'in the past, father seated me above Judah and he is [to be the ancestor of] a king and above Reuvein who is the firstborn. And now, is it not reasonable that I should sit above them?' But they did not say such, but rather \"What if Joseph still bears a grudge (Genesis 50:14)\" -- Rabbi Yitzchak said \"He went and peered into that pit [while in Canaan to bury their father].\" 'And they commanded to Joseph saying, \"Your father commanded...\"' (Genesis 50:16)\" It was taught: Rabban Shimon Gamliel says, \"Peace is great, as even the tribes [i.e. brothers] spoke invented words in order to bring peace between Joseph and the tribes. This is what is written (in Genesis 50:16), 'And they commanded to Joseph saying... [Your father commanded before his death]'. And where did he command? We do not find that he commanded!\" \"Such you shall say to Joseph...\" (Genesis 50:17) He said: \"Thus my brothers suspect me.\" \"And his brothers also went\" (Genesis 50:18) They said to him: \"You wanted one [i.e. Benjamin] to be yours for a slave - here, all of us are yours for slaves!\"", + "", + "", + "", + "", + "“…and he made for his father a mourning of seven days.” (Bereshit 50:10) Why do we mourn for seven days in parallel to the seven days of feasting? The Holy One said to them: in this world you shared the pain of this righteous one and mourned for him seven days, in the coming world I will transform that mourning to joy, as it says “…and I will turn their mourning into joy and will comfort them and make them rejoice from their sorrow.” (Yirmiyahu 31:12) And just as I console you, so I will console Zion and all her waste places in the manner that it says,” For the Lord shall console Zion, He shall console all its ruins, and He shall make its desert like a paradise and its wasteland like the garden of the Lord; joy and happiness shall be found therein, thanksgiving and a voice of song.” (Yeshayahu 51:3)[Alternate transaltion: “…and he made for his father a mourning of seven days.” (Genesis 50:10) Why do we mourn for seven days? In parallel to the seven days of feasting. The Holy One said to them: in this world you shared the pain of this righteous one and mourned for him seven days, in the coming world I will transform that mourning to joy, as it says “…and I will turn their mourning into joy and will comfort them and make them rejoice from their sorrow.” (Jeremiah 31:12) And just as I console you, so I will console Zion and all her waste places in the manner that it says,” For the Lord shall console Zion, He shall console all its ruins, and He shall make its desert like a paradise and its wasteland like the garden of the Lord; joy and happiness shall be found therein, thanksgiving and a voice of song.” (Isaiah 51:3)]" + ] + ], + "sectionNames": [ + "Chapter", + "Paragraph" + ] +} \ No newline at end of file