EN/HEע/E

Yitzchak's Role in the Akeidah

Sources

Biblical Texts

Bereshit 21:1-5בראשית כ״א:א׳-ה׳

(1) Hashem visited Sarah as He had said, and Hashem did to Sarah as He had spoken. (2) Sarah conceived, and bore Abraham a son in his old age, at the set time of which God had spoken to him. (3) Abraham called his son who was born to him, whom Sarah bore to him, Isaac. (4) Abraham circumcised his son, Isaac, when he was eight days old, as God had commanded him. (5) Abraham was one hundred years old when his son, Isaac, was born to him.

(א) וַי״י פָּקַד אֶת שָׂרָה כַּאֲשֶׁר אָמָר וַיַּעַשׂ י״י לְשָׂרָה כַּאֲשֶׁר דִּבֵּר. (ב) וַתַּהַר וַתֵּלֶד שָׂרָה לְאַבְרָהָם בֵּן לִזְקֻנָיו לַמּוֹעֵד אֲשֶׁר דִּבֶּר אֹתוֹ אֱלֹהִים. (ג) וַיִּקְרָא אַבְרָהָם אֶת שֶׁם בְּנוֹ הַנּוֹלַד לוֹ אֲשֶׁר יָלְדָה לּוֹ שָׂרָה יִצְחָק. (ד) וַיָּמׇל אַבְרָהָם אֶת יִצְחָק בְּנוֹ בֶּן שְׁמֹנַת יָמִים כַּאֲשֶׁר צִוָּה אֹתוֹ אֱלֹהִים. (ה) וְאַבְרָהָם בֶּן מְאַת שָׁנָה בְּהִוָּלֶד לוֹ אֵת יִצְחָק בְּנוֹ.

Bereshit 22בראשית כ״ב

(1) It happened after these things, that God tested Abraham, and said to him, “Abraham!” He said, “Here I am.” (2) He said, “Now take your son, your only son, whom you love, even Isaac, and go into the land of Moriah. Offer him there for a burnt offering on one of the mountains which I will tell you of.” (3) Abraham rose early in the morning, and saddled his donkey, and took two of his young men with him, and Isaac his son. He split the wood for the burnt offering, and rose up, and went to the place of which God had told him. (4) On the third day Abraham lifted up his eyes, and saw the place far off. (5) Abraham said to his young men, “Stay here with the donkey. The boy and I will go yonder. We will worship, and come back to you.” (6) Abraham took the wood of the burnt offering and laid it on Isaac his son. He took in his hand the fire and the knife. They both went together. (7) Isaac spoke to Abraham his father, and said, “My father?” He said, “Here I am, my son.” He said, “Here is the fire and the wood, but where is the lamb for a burnt offering?” (8) Abraham said, “God will provide himself the lamb for a burnt offering, my son.” So they both went together. (9) They came to the place which God had told him of. Abraham built the altar there, and laid the wood in order, bound Isaac his son, and laid him on the altar, on the wood. (10) Abraham stretched out his hand, and took the knife to kill his son. (11) The angel of Hashem called to him out of the sky, and said, “Abraham, Abraham!” He said, “Here I am.” (12) He said, “Do not lay your hand on the boy, neither do anything to him. For now I know that you fear God, since you have not withheld your son, your only son, from me.” (13) Abraham lifted up his eyes, and looked, and saw that behind him was a ram caught in the thicket by his horns. Abraham went and took the ram, and offered him up for a burnt offering instead of his son. (14) Abraham called the name of that place "Hashem will see", as it is said to this day, “On Hashem’s mountain, it will be provided.” (15) The angel of Hashem called to Abraham a second time out of the sky, (16) and said, “I have sworn by myself, says Hashem, because you have done this thing, and have not withheld your son, your only son, (17) that I will bless you greatly, and I will multiply your seed greatly like the stars of the heavens, and like the sand which is on the seashore. Your seed will possess the gate of his enemies. (18) In your seed will all the nations of the earth be blessed, because you have obeyed my voice.” (19) So Abraham returned to his young men, and they rose up and went together to Beersheba. Abraham lived at Beersheba. (20) It happened after these things, that it was told Abraham, saying, “Behold, Milcah, she also has borne children to your brother Nahor: (21) Uz his firstborn, Buz his brother, Kemuel the father of Aram, (22) And Kesed, Hazo, Pildash, Jidlaph, and Bethuel.” (23) Bethuel fathered Rebekah. These eight Milcah bore to Nahor, Abraham’s brother. (24) His concubine, whose name was Reumah, also bore Tebah, Gaham, Tahash, and Maacah.

(א) וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה וְהָאֱלֹהִים נִסָּה אֶת אַבְרָהָם וַיֹּאמֶר אֵלָיו אַבְרָהָם וַיֹּאמֶר הִנֵּנִי. (ב) וַיֹּאמֶר קַח נָא אֶת בִּנְךָ אֶת יְחִידְךָ אֲשֶׁר אָהַבְתָּ אֶת יִצְחָק וְלֶךְ לְךָ אֶל אֶרֶץ הַמֹּרִיָּה וְהַעֲלֵהוּ שָׁם לְעֹלָה עַל אַחַד הֶהָרִים אֲשֶׁר אֹמַר אֵלֶיךָ. (ג) וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר וַיַּחֲבֹשׁ אֶת חֲמֹרוֹ וַיִּקַּח אֶת שְׁנֵי נְעָרָיו אִתּוֹ וְאֵת יִצְחָק בְּנוֹ וַיְבַקַּע עֲצֵי עֹלָה וַיָּקׇם וַיֵּלֶךְ אֶל הַמָּקוֹם אֲשֶׁר אָמַר לוֹ הָאֱלֹהִים. (ד) בַּיּוֹם הַשְּׁלִישִׁי וַיִּשָּׂא אַבְרָהָם אֶת עֵינָיו וַיַּרְא אֶת הַמָּקוֹם מֵרָחֹק. (ה) וַיֹּאמֶר אַבְרָהָם אֶל נְעָרָיו שְׁבוּ לָכֶם פֹּה עִם הַחֲמוֹר וַאֲנִי וְהַנַּעַר נֵלְכָה עַד כֹּה וְנִשְׁתַּחֲוֶה וְנָשׁוּבָה אֲלֵיכֶם. (ו) וַיִּקַּח אַבְרָהָם אֶת עֲצֵי הָעֹלָה וַיָּשֶׂם עַל יִצְחָק בְּנוֹ וַיִּקַּח בְּיָדוֹ אֶת הָאֵשׁ וְאֶת הַמַּאֲכֶלֶת וַיֵּלְכוּ שְׁנֵיהֶם יַחְדָּו. (ז) וַיֹּאמֶר יִצְחָק אֶל אַבְרָהָם אָבִיו וַיֹּאמֶר אָבִי וַיֹּאמֶר הִנֶּנִּי בְנִי וַיֹּאמֶר הִנֵּה הָאֵשׁ וְהָעֵצִים וְאַיֵּה הַשֶּׂה לְעֹלָה. (ח) וַיֹּאמֶר אַבְרָהָם אֱלֹהִים יִרְאֶה לּוֹ הַשֶּׂה לְעֹלָה בְּנִי וַיֵּלְכוּ שְׁנֵיהֶם יַחְדָּו. (ט) וַיָּבֹאוּ אֶל הַמָּקוֹם אֲשֶׁר אָמַר לוֹ הָאֱלֹהִים וַיִּבֶן שָׁם אַבְרָהָם אֶת הַמִּזְבֵּחַ וַיַּעֲרֹךְ אֶת הָעֵצִים וַיַּעֲקֹד אֶת יִצְחָק בְּנוֹ וַיָּשֶׂם אֹתוֹ עַל הַמִּזְבֵּחַ מִמַּעַל לָעֵצִים. (י) וַיִּשְׁלַח אַבְרָהָם אֶת יָדוֹ וַיִּקַּח אֶת הַמַּאֲכֶלֶת לִשְׁחֹט אֶת בְּנוֹ. (יא) וַיִּקְרָא אֵלָיו מַלְאַךְ י״י מִן הַשָּׁמַיִם וַיֹּאמֶר אַבְרָהָם אַבְרָהָם וַיֹּאמֶר הִנֵּנִי. (יב) וַיֹּאמֶר אַל תִּשְׁלַח יָדְךָ אֶל הַנַּעַר וְאַל תַּעַשׂ לוֹ מְאוּמָה כִּי עַתָּה יָדַעְתִּי כִּי יְרֵא אֱלֹהִים אַתָּה וְלֹא חָשַׂכְתָּ אֶת בִּנְךָ אֶת יְחִידְךָ מִמֶּנִּי. (יג) וַיִּשָּׂא אַבְרָהָם אֶת עֵינָיו וַיַּרְא וְהִנֵּה אַיִל אַחַר נֶאֱחַז בַּסְּבַךְ בְּקַרְנָיו וַיֵּלֶךְ אַבְרָהָם וַיִּקַּח אֶת הָאַיִל וַיַּעֲלֵהוּ לְעֹלָה תַּחַת בְּנוֹ. (יד) וַיִּקְרָא אַבְרָהָם שֵׁם הַמָּקוֹם הַהוּא י״י יִרְאֶה אֲשֶׁר יֵאָמֵר הַיּוֹם בְּהַר י״י יֵרָאֶה. (טו) וַיִּקְרָא מַלְאַךְ י״י אֶל אַבְרָהָם שֵׁנִית מִן הַשָּׁמָיִם. (טז) וַיֹּאמֶר בִּי נִשְׁבַּעְתִּי נְאֻם י״י כִּי יַעַן אֲשֶׁר עָשִׂיתָ אֶת הַדָּבָר הַזֶּה וְלֹא חָשַׂכְתָּ אֶת בִּנְךָ אֶת יְחִידֶךָ. (יז) כִּי בָרֵךְ אֲבָרֶכְךָ וְהַרְבָּה אַרְבֶּה אֶת זַרְעֲךָ כְּכוֹכְבֵי הַשָּׁמַיִם וְכַחוֹל אֲשֶׁר עַל שְׂפַת הַיָּם וְיִרַשׁ זַרְעֲךָ אֵת שַׁעַר אֹיְבָיו. (יח) וְהִתְבָּרְכוּ בְזַרְעֲךָ כֹּל גּוֹיֵי הָאָרֶץ עֵקֶב אֲשֶׁר שָׁמַעְתָּ בְּקֹלִי. (יט) וַיָּשׇׁב אַבְרָהָם אֶל נְעָרָיו וַיָּקֻמוּ וַיֵּלְכוּ יַחְדָּו אֶל בְּאֵר שָׁבַע וַיֵּשֶׁב אַבְרָהָם בִּבְאֵר שָׁבַע. (כ) וַיְהִי אַחֲרֵי הַדְּבָרִים הָאֵלֶּה וַיֻּגַּד לְאַבְרָהָם לֵאמֹר הִנֵּה יָלְדָה מִלְכָּה גַם הִוא בָּנִים לְנָחוֹר אָחִיךָ. (כא) אֶת עוּץ בְּכֹרוֹ וְאֶת בּוּז אָחִיו וְאֶת קְמוּאֵל אֲבִי אֲרָם. (כב) וְאֶת כֶּשֶׂד וְאֶת חֲזוֹ וְאֶת פִּלְדָּשׁ וְאֶת יִדְלָף וְאֵת בְּתוּאֵל. (כג) וּבְתוּאֵל יָלַד אֶת רִבְקָה שְׁמֹנָה אֵלֶּה יָלְדָה מִלְכָּה לְנָחוֹר אֲחִי אַבְרָהָם. (כד) וּפִילַגְשׁוֹ וּשְׁמָהּ רְאוּמָה וַתֵּלֶד גַּם הִוא אֶת טֶבַח וְאֶת גַּחַם וְאֶת תַּחַשׁ וְאֶת מַעֲכָה.

Bereshit 23:1-2בראשית כ״ג:א׳-ב׳

(1) Sarah lived one hundred twenty-seven years. This was the length of Sarah’s life. (2) Sarah died in Kiriath Arba the same is Hebron, in the land of Canaan. Abraham came to mourn for Sarah, and to weep for her.

(א) וַיִּהְיוּ חַיֵּי שָׂרָה מֵאָה שָׁנָה וְעֶשְׂרִים שָׁנָה וְשֶׁבַע שָׁנִים שְׁנֵי חַיֵּי שָׂרָה. (ב) וַתָּמׇת שָׂרָה בְּקִרְיַת אַרְבַּע הִוא חֶבְרוֹן בְּאֶרֶץ כְּנָעַן וַיָּבֹא אַבְרָהָם לִסְפֹּד לְשָׂרָה וְלִבְכֹּתָהּ.

Classical Texts

Philo On Abraham 168-176פילון על אברהם קס״ח- קע"ו

(168) A legitimate son is borne to the wise man by his wedded wife, a beloved and only son, very beautiful in his person, and very excellent in his disposition. For he was already beginning to display the more perfect exercises of his age, so that his father felt a most strong and vehement affection for him, not only from the impulse of natural regard, but also from the influence of deliberate opinion, from being, as it were, a judge of his character.
(169) To him, then, being conscious of such a disposition, an oracular command suddenly comes, which was never expected, ordering him to sacrifice this son on a certain very lofty hill, distant three days' journey from the city.
(170) And he, although attached to his child by an indescribable fondness, neither changed colour, nor wavered in his soul, but remained firm in an unyielding and unalterable purpose, as he was at first. And being wholly influenced by love towards God, he forcibly repressed all the names and charms of the natural relationship: and without mentioning the oracular command to any one of his household out of all his numerous body of servants, he took with him the two eldest, who were most thoroughly attached to their master, as if he were bent upon the celebration of some ordinary divine rite, and went forth with his son, making four in all.
(171) And when, looking as it were from a watch-tower, he saw the appointed place afar off, he bade his servants remain there, and he gave his son the fire and the wood to carry, thinking it proper for the victim himself to be burdened with the materials for the sacrifice, a very light burden, for nothing is less troublesome than piety.
(172) And as they proceeded onwards with equal speed, not marching more rapidly with their bodies than with their minds along that short road of which holiness is the end, they at last arrive at the appointed place.
(173) And the father collected stones wherewith to build the altar; and when his son saw everything else prepared for the celebration of the sacrifice, but no animal, he looked to his father and said, "My father, behold the fire and the wood, but where is the victim for the burnt Sacrifice?" (Genesis 22:7)
(174) Therefore, any other father, knowing what he was about to do, and being depressed in his soul, would have been thrown into confusion by his son's words, and being filled with tears, would, out of his excessive affliction, by his silence have betrayed what was about to be done;
(175) but Abraham, betraying no alteration of voice, or countenance, or intention, looking at his son with steady eye, answered his question with a determination more steadily still, "My child," said he, "God will provide himself a victim for the burnt offering," although we are in a vast desert where perhaps you despair of such a thing as being found; but all things are possible to God, even all such things as are impossible and unintelligible to men.
(176) And even while saying this, he seizes his son with all rapidity, and places him on the altar, and having taken his knife in his right hand, he raised it over him as if to slay him; but God the Saviour stopped the deed in the middle, interrupting him by a voice from heaven, by which he ordered him to stay his hand, and not to touch the child: calling the father by name twice, so as to turn him and divert him from his purpose, and forbid him to complete the sacrifice.

Josephus Antiquities of the Jews 1:13:2-4יוספוס קדמוניות היהודים א׳:י״ג:ב׳-ד׳

(2) [225] Abraham wished to disobey God in nothing but to serve him completely, for it is by his loving providence that all things have life. So he concealed from his wife and servants God's command and his own intention to slaughter his son, for they would have kept him from obeying God, and he took Isaac and two of his servants, and loading an ass with all that was required for sacrifice, he went off to the mountain. [226] The two servants accompanied him for two days, but when he saw the mountain on the third day, he left his companions on the plain, and went alone with his son to the mountain, where later king David established the temple. [227] They had brought with them all that was needed for a sacrifice except the animal to be offered. Isaac was twenty-five years old, and as he was built the altar he asked his father what he intended to offer, since there was no animal there for a victim. He said that God himself would provide a victim, since he can make provide plentifully for people in need, and deprive others of what they already have, if they confide in it too much; and if He graciously chose to be present at this sacrifice, he would provide a victim too.
(3) [228] When the altar was prepared and Abraham had laid on the wood and all was ready, he said to his son, "My child, I prayed so long to have you as my son. Then when you came into my life there was nothing I would not do for your upbringing, which I cherished, and nothing made me happier than to see you grow up, so that at my death I could leave you to rule after me. [229] But just as it was by God's will that I became your father, so it is now his will that I give you up, so bear this dedication generously. It is to God my support and protector that I surrender you, who now sees fit to ask this homage in return for his favours to me. [230] Just as you were born, so you will now die, not in the normal way but as sent ahead in sacrifice by your own father to God, the Father of all. I reckon he judges you worthy not to leave this life by disease, war, or any of the other cruel ways by which death usually comes. [231] He will receive your soul with prayers and religious rites and put you close to himself, where you will be the help and support me in my old age. It was for this that I brought you up, and now you leave God to me, to console me instead of you."
(4) [232] As the son of such a father, Isaac had such a generous character that he gladly accepted this explanation. He said he would be unworthy of his birth if he rejected the will of God and of his father and not did readily resign himself up to both, for it would be wrong to disobey, even if his father alone had decided it. So he went immediately to the altar to be sacrificed, and it would have happened if God had not prevented it. [233] He loudly called Abraham's name and forbade him to kill his son, since it was not a desire for human blood that had moved him to order him to kill his son, nor had he made him a father only to remove the boy so terribly, but he just wished to test his spirit, to see if he would obey such a command. [234] Now that he was sure of his loyalty and his deep devotion, he was glad to have given him so much, and promised to show all care for him and his race, and that his son would live to a great age and after a happy life would pass on the noble leadership to his good and legitimate offspring. [235] He foretold too that his family would grow into many nations and that the patriarchs would leave behind them an everlasting name, and gain possession of the land of Canaan and be envied by all people. [236] After saying this, God sent them a ram they had not noticed before, as the sacrifice. So Abraham and Isaac embraced, having received each other back beyond all expectation and with the promises of such great blessings. After the sacrifice they returned to Sarah and lived happily together, and God helped them in everything they asked. <a name="14"></a>

(ב) וישמע אברהם בקול ה׳, ובכל נפשו עתד את יצחק לעולה כליל לה׳, ויחשוב למשפט כי חטא משפט מות הוא למרות את פי ה׳ אשר הוא מקור החיים ובטובו הוא מחיה כל החיים. אך לשרה אשתו לא הגיד זאת, גם לא גלה את אזן אחד מעבדיו את אשר בלבבו לעשות, לבל יתיצב לו איש לשטן בדרך. וישכם בבקר ויחבש את חמורו ויקח את שני נעריו אתו ואת יצחק בנו וילך אל המקום אשר אמר לו האלהים, וישם על החמור את עצי העולה ואת יתר הדברים הדרושים לחפץ הזה. ביום השלישי נשא אברהם את עיניו. וירא את הר המוריה מרחוק, ויאמר אל נעריו שבו לכם פה עם החמור ואני והנער נלכה עד כה ונשתחוה ונשובה אליכם. ויקח אברהם את עצי העולה מעל החמור וישם על יצחק בנו ויקח בידו את האש ואת המאכלת וילכו שניהם יחדו. ויצחק היה אז בן עשרים וחמש שנים, ואחרי אשר נבנה המזבח, שאל את פי אברהם איה השה לעולה? ויענהו כי אלהים יראה לו השה לעולה, כי בידו לתת לכל איש ואיש את אשר יחסר לו, גם לשוב ולקחת את אשר נתן לו אם יתאמר כי כחו ועצם ידו עשה לו חיל—.
(ג) אחרי ערוך אברהם את העצים על המזבח, פנה אל יצחק בנו ויאמר: הה בני! אלפי פעמים שאלתיך מאת ה׳, ובשמעו את שאלתי ויתן לי בן יקיר כמוך, לא חָשכתי מכל עמל ותלאה נפשי לשמור עליך, טפחתיך ורביתיך, וכל ישעי וכל חפצי היו רק לראותך בתור אדם המעלה ולהוריש לך את כל אשר לי. אולם יען כי ברצון ה׳ הייתי אב לבן נחמד כמוך, עלי החובה לעשות גם את רצונו, ועתה ירצה ה׳ כי אשיב לו את הבן אשר נתן לי, על כן חזק ואמץ להעלות על המזבח לעולה כליל לה׳. ואני בכל חפץ לבבי הנני נותן אותך לה׳, יען כי חפץ הוא בזה חלף כל הטובות והחסדים אשר עשה עמדי מעודי ועד היום הזה. הה בני! בבואך אל התבל על פי ה׳, כן הפרד עתה ממנה על פי ה׳; הפרד נא איפוא בני מחיי התבל לא ככל בני האדם, רק כקרבן עולה תמימה מיד אביך אל תחת יד האלהים. ואני הנני מאמין כי לכבוד ולתפארת הוא לך, כי נכבדת מאד בעיני ה׳ לבל תמות כמות כל האדם על ידי מחלה ומכאובים, על ידי מלחמה או כל אסון וכל פגע רע, רק בתור קרבן ועולה כליל לה׳, וה׳ אשר בידו נפש כל חי, יקבל באהבה וברצון את נפשך בעלות הלהב מעל המזבח ותפלה זַכָּה מלבב אביך. ואז בני יחידי! אז היה נא עלי למלאך מליץ ותחלה את פני ה׳ כי יכלכל את שיבתי תחת בני אשר הפקדתיו בידו—.״
(ד) ככל הדברים האלה דבר אברהם על לב יצחק בנו, ויצחק הצדיק והתמים כאביהו, שמע את דבריו בשמחת לבב, ויען ויאמר: לוּ הפרתי את עצת ה׳ ועצת אבי, כי אז לא היה לי כל צדקה לראות אור החיים בתבל, ואם רק אתה אבי לבדך חפצת להעלות אותי לעולה, גם אז לא מריתי את פיך, ומה גם עתה אשר גם ה׳ חפץ בזה—.״ ובשמחה ובטוב לב נגש יצחק אל המזבח, ויעקד אותו אברהם וישם אותו על המובח ממעל לעצים, ויקח את המאכלת לשחוט את בנו — אך קול ה׳ קרא בַכֹח: אברהם! אברהם! אל תשלח ידך אל הנער ואל תעש לו מאומה! כי קרבן אדם תועבת נפשי הוא, ורק לנסותך באתי הפעם, ועתה ידעתי כי ירא אלהים אתה ולא חשכת את בנך את יחידך ממני, ועל כן ברך אברכך והרבה ארבה את זרעך ככוכבי השמים וכחול אשר על שפת הים וירש זרעך את שער אויביו, ושֵׁם אברהם יגדל עד אפסי ארץ וזִכרו לברכה עד העולם.״ אחרי הדברים האלה הראה ה׳ אַיִל אחד לאברהם אשר לא ראהו עד כה, ויקח אברהם את האיל ויעלהו לעולה תחת בנו. ואברהם ויצחק אשר התבשרו רוב שלום ורב טוב מאת ה׳, התרפקו ויחבקו זה את זה בשמחות וגיל, וישובו לביתם, ויחיו חיים מאשרים, וכל אשר עשו הצליח ה׳ בידיהם.

Pseudo-Philo 32:2-4פסבדו-פילון ל״ב:ב׳-ד׳

(2) And it came to pass, when they were jealous against him, God said unto him: Slay for me the fruit of thy belly and offer for my sake that which I gave thee. And Abraham did not gainsay him and set forth immediately. And as he went forth he said to his son: Lo, now, my son, I offer thee for a burnt offering and deliver thee into his hands who gave thee unto me.
(3) And the son said to his father: Hear me, father. If a lamb of the flock is accepted for an offering to the Lord for an odour of sweetness, and if for the iniquities of men sheep are appointed to the slaughter, but man is set to inherit the world, how then sayest thou now unto me: Come and inherit a life secure, and a time that cannot be measured? What and if I had not been born in the world to be offered a sacrifice unto him that made me? And it shall be my blessedness beyond all men, for there shall be no other such thing;
and in me shall the generations be instructed, and by me the peoples shall understand that the Lord hath accounted the soul of a man worthy to be a sacrifice unto him.
(4) And when his father had offered him upon the altar and had bound his feet to slay him, the Most Mighty hasted and sent forth his voice from on high saying: Kill not thy son (Gen. 22:11), neither destroy the fruit of thy body: for now have I showed forth myself that I might appear to them that know me not, and have shut the mouths of them that always speak evil against thee. And thy memorial shall be before me for ever, and thy name and the name of this thy son
from one generation to another.

Targum Yerushalmi (Neofiti) Bereshit 22:8-10תרגום ירושלמי (ניאופיטי) בראשית כ״ב:ח׳-י׳

(ח) ואמר אברהם מן קדם ייי אזדמן לה אמר לעלתה ואן לא את הוא אמרא דעלתא ואזלו תריהון כחדא בלבה שלמה.
(ט) ואתון לאתרה די אמר ליה ייי ובנה תמן אברהם ית מדבחא וסדר ית קיסייא ועקד ית יצחק ברה ושוי יתיה על מדבחא לעיל מן קיסייא.
(י) ופשט אברהם ית ידיה ונסב ית סכינא למיכוס ית יצחק בריה ענה יצחק ואמר לאברהם אבוהי אבא כפות יתי יאות דלא נבעוט יתך ויתפסיל קרבנך מנך ונדחי לגובה דחבלא בעלמא דאתי עיינוי דאברהם הוויין בעיינוי דיצחק ועיינוי דיצחק הוויין משוטטן במלאכי מרומא אברהם לא הוה חמא יתהון בה בשעתא נפקת בת קול מן שמייא ואמרת אתון חמון תרתין יחידיין דבעלמי חד נכס וחד מתנכס דנכס לא מעכב ודמתנכס פשט צואריה.

Targum Yerushalmi (Neofiti) Shemot 12:42תרגום ירושלמי (ניאופיטי) שמות י״ב:מ״ב

לילי נטיר ומזומן הוא לפורקן לשמה דייי בזמן אפקותיהון דבני ישראל פריקין מן ארעא דמצרים ברם ארבעה לילוון אינון די אינון כתיבין בספר דוכרניא ליליא קדמיא כד אתגלי ייי על עלמא למבריה יתיה הוה עלמא תהו ובהו וחשוכא פריס על אפי תהומא וממריה דייי והוה נהורא ונהר וקרא יתה לילי קדמיא לילי תנינא כד אתגלי ייי על אברם בר מאה ושרה אתתיה ברת תשעין שנין למקימה מה דאמר כתבא הא אברם בר מאה שנין אולד ושרה אתתיה ברת תשעין שנין תלד ויצחק הוה בר תלתין ושבע שנין כד אתקרב על גבי מדבחא שמיא אתמככו ונחתו וחמא יצחק ית שכלוליהון וכהן עיינוי על שכלוליהון וקרא יתיה ליל תנינא ליליא תליתיא כד אתגלי ייי על מצריי בפלגות ליליא הוה ידיה מקטלה בכוריהון דמצריי וימיניה הוות מגנא על בכוריהון דישראל למקיימא מה דאמר כתבא בני בוכרי אינון ישראל וקרא יתיה לילי תליתיא לילי רביעיא כד ישלם עלמא קציה למתפרקא נירי פרזלא יתברון ודרי רשיעא ישתיצון ומשה יסוק מן גו מדברא {.....} דן ידבר בריש ענא ודין ידבר בריש ענה ומימריה מדבר ביני תריהון ואנה ואינון מדברי׳ כחדא הוא לילי פסחא לשמה דייי לילי נטיר ומזומן הוא לפורקן לכל ישראל לדריהון.

Seder Olam Rabbah 1סדר עולם רבה א׳

מאדם עד המבול אלף ותרנ״ו שנים. וזה פרטן אדם ק״ל שת ק״ה אנוש צ׳ קינן ע׳ מהללאל ס״ה ירד קס״ב חנוך ס״ה מתושלח קפ״ז. למך קפ״ב. ונח בן שש מאות שנה וגו׳. חנוך קבר את אדם וחיה אחריו נ״ז שנה. משותלח (מצאו) [מיצה] ימיו עד המבול. מן המבול עד הפלגה ש״מ שנה נמצא נח חיה אחר הפלגה עשר שנים אבינו אברהם היה בהפלגה בן מ״ח שנה. אמר ר׳ יוסי נביא גדול הי׳ עבר שקרא שם בנו פלג ברוח הקודש שנאמר כי בימיו נפלגה הארץ וגו׳. אם בתחילת ימיו והלא יקטן אחיו היה קטן ממנו והוליד י״ג משפחות ונתפלגו. ואם באמצע ימיו והלא לא בא לסתום אלא לפרש הא אינו אומר כי בימיו נפלגה הארץ אלא בסוף ימיו. אברהם אבינו הי׳ בשעה שנדבר עמו בין הבתרים בן ע׳ שנה שנאמר (שמות י״ב:מ״א) ויהי מקץ שלשים שנה וארבע מאות שנה וגו׳. לאחר שנדבר עמו ירד לחרן ועשה שם חמש שנים שנאמר (בראשית י״ב:ד׳) ואברהם בן חמש שנים ושבעים שנה בצאתו מחרן נמצא מן הפלגה ועד שיצא אברהם אבינו מחרן כ״ז שנים הן י״ב שנה עבדו את כדרלעומר וי״ג שנה מרדו ובארבע עשרה שנה בא כדרלעומר אותה השנה שיצא בה אבינו אברהם מחרן היא היתה שנת הרעב וירד למצרים ועשה שם שלשה חדשים ועלה ובא וישב באלני ממרא אשר בחברון והיא השנה שכבש בה את המלכים ועשה שם עשר שנים עד שלא נשא את הגר שנאמר (בראשית ט״ז:ג׳) ותקח שרי אשת אברם את הגר המצרית וגומר מקץ עשר שנים לשבת אברם בארץ כנען וגומר. וכתיב (בראשית ט״ז:ט״ז) ואברם בן פ׳ שנה ושש שנים בלדת הגר את ישמעאל נמצא ישמעאל גדול מיצחק י״ד שנה. נמצא מן הפלגה ועד שנולד אבינו יצחק נ״ב שנה ישיבתה של סדום נ״א שנה מהן שלוה והשקט הי׳ לה ולבנותיה כ״ו שנה. ומן המבול ועד שנולד יצחק שצ״ב שנה. וזה פרטן אלה תולדות שם שם בן מאת שנה ויולד את ארפכשד שנתים אחר המבול (בראשית י״א:י׳) ארפכשד ל״ה שלח ל׳ עבר ל״ד פלג ל׳ רעו ל״ב שרוג ל׳ נחור כ״ט תרח ע׳ ואברהם בן מאת שנה בהולד לו את יצחק בנו (בראשית כ״א:ה׳) אבינו יצחק הי׳ כשנעקד על המזבח בן ל״ז שנה ויגר אברהם בארץ פלשתים ימים רבים (בראשית כ״א:ל״ד) הימים הללו מרובים על של חברון שהיו כ״ה שנה והללו כ״ו שנה בו בפרק נולדה רבקה נמצא אבינו יצחק נשא את רבקה בת ג׳ שנים. אבינו אברהם קבר את תרח אביו לפני מיתתה של שרה ב׳ שנים יעקב שימש את אבינו אברהם ט״ו שנה את שם נ׳ שנה נמצאת אומר אבינו יעקב שמש את שם נ׳ שנה ושם שמש את משותלח צ״ח שנה ומתושלח שמש אדם הראשון רמ״ג שנה נמצאת אומר ד׳ מתוך כ״ב דורות וז׳ בני אדם שקפלו את העולם כולו, ואלו הן אדם הראשון ומתושלח ושם ויעקב ועמרם ואחיה השילני ואליהו ועדיין הוא קיים.

Bavli Sanhedrin 89bבבלי סנהדרין פ״ט:

The Gemara cites an alternative explanation of the verse: “And it came to pass after these matters that God tried Abraham” (Genesis 22:1). Rabbi Levi says: This means after the statement of Ishmael to Isaac, during an exchange between them described in the verse: “And Sarah saw the son of Hagar…mocking” (Genesis 21:9). Ishmael said to Isaac: I am greater than you in the fulfillment of mitzvot, as you were circumcised at the age of eight days, without your knowledge and without your consent, and I was circumcised at the age of thirteen years, with both my knowledge and my consent. Isaac said to Ishmael: And do you provoke me with one organ? If the Holy One, Blessed be He, were to say to me: Sacrifice yourself before Me, I would sacrifice myself. Immediately, God tried Abraham, to confirm that Isaac was sincere in his offer to give his life.

ר׳ לוי אמר אחר דבריו של ישמעאל ליצחק אמר לו ישמעאל ליצחק אני גדול ממך במצות שאתה מלת בן שמנת ימים ואני בן שלש עשרה שנה אמר לו ובאבר אחד אתה מגרה בי אם אומר לי הקב״ה זבח עצמך לפני אני זובח מיד והאלהים נסה את אברהם.

Bereshit Rabbah 55:4בראשית רבה נ״ה:ד׳

אַחַר הַדְּבָרִים הָאֵלֶּה, אַחַר הִרְהוּרֵי דְבָרִים שֶׁהָיוּ שָׁם, מִי הִרְהֵר אַבְרָהָם הִרְהֵר וְאָמַר שָׂמַחְתִּי וְשִׂמַּחְתִּי אֶת הַכֹּל וְלֹא הִפְרַשְׁתִּי לְהַקָּדוֹשׁ בָּרוּךְ הוּא לֹא פַּר אֶחָד וְלֹא אַיִל אֶחָד. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא עַל מְנָת שֶׁנֹּאמַר לְךָ שֶׁתַּקְרִיב אֶת בִּנְךָ וְלֹא תְעַכֵּב, עַל דַּעְתֵּיהּ דְּרַבִּי אֶלְעָזָר דְּאָמַר, אֱלֹהִים וְהָאֱלֹהִים, הוּא וּבֵית דִּינוֹ, מַלְאֲכֵי הַשָּׁרֵת אָמְרוּ, אַבְרָהָם זֶה שָׂמַח וְשִׂמַּח אֶת הַכֹּל וְלֹא הִפְרִישׁ לְהַקָּדוֹשׁ בָּרוּךְ הוּא לֹא פַּר אֶחָד וְלֹא אַיִל אֶחָד. אָמַר לָהֶן הַקָּדוֹשׁ בָּרוּךְ הוּא עַל מְנָת שֶׁנֹּאמַר לוֹ שֶׁיַּקְרִיב אֶת בְּנוֹ וְלֹא יְעַכֵּב. יִצְחָק וְיִשְׁמָעֵאל הָיוּ מִדַּיְּנִים זֶה עִם זֶה, זֶה אוֹמֵר אֲנִי חָבִיב מִמְךָ שֶׁנִּמַּלְתִּי לִשְׁלשׁ עֶשְׂרֵה שָׁנָה, וְזֶה אָמַר חָבִיב אֲנִי מִמְךָ שֶׁנִּמַּלְתִּי לִשְׁמוֹנָה יָמִים. אָמַר לֵיהּ יִשְׁמָעֵאל אֲנִי חָבִיב מִמְךָ, לָמָּה שֶׁהָיָה סִפֵּק בְּיָדִי לִמְחוֹת וְלֹא מָחִיתִי. בְּאוֹתָהּ שָׁעָה אָמַר יִצְחָק הַלְּוַאי הָיָה נִגְלָה עָלַי הַקָּדוֹשׁ בָּרוּךְ הוּא וְאוֹמֵר לִי שֶׁאֶחְתֹּךְ אֶחָד מֵאֵבָרַי וְלֹא אֲעַכֵּב, מִיָּד וְהָאֱלֹהִים נִסָּה אֶת אַבְרָהָם.

[נֻסַּח אַחֵר: אָמַר לוֹ יִשְׁמָעֵאל, אֲנִי חָבִיב מִמְךָ שֶׁנִּמַּלְתִּי לִשְׁלשׁ עֶשְׂרֵה שָׁנָה, אֲבָל אַתָּה נִמַּלְתָּ בְּקָטְנְךָ וְאִי אֶפְשָׁר לִמְחוֹת. אָמַר לוֹ יִצְחָק כָּל מַה שֶּׁהִלְוֵיתָ לְהַקָּדוֹשׁ בָּרוּךְ הוּא שְׁלשָׁה טִפִּים דַּם הֵם, אֶלָּא הֲרֵינִי עַכְשָׁו בֶּן שְׁלשִׁים וְשֶׁבַע שָׁנָה אִלּוּ מְבַקֵּשׁ לִי הַקָּדוֹשׁ בָּרוּךְ הוּא לְהִשָּׁחֵט אֵינִי מְעַכֵּב, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הֲרֵי הַשָּׁעָה, מִיָּד וְהָאֱלֹהִים נִסָּה אֶת אַבְרָהָם.]

Bereshit Rabbah 56:4בראשית רבה נ״ו:ד׳

וַיֹּאמֶר יִצְחָק אֶל אַבְרָהָם אָבִיו וַיֹּאמֶר אָבִי (בראשית כב, ז), בָּא לוֹ סמא״ל אֵצֶל אָבִינוּ אַבְרָהָם אֲמַר לֵיהּ סָבָא סָבָא אוֹבַדְתְּ לִבֶּךָ, בֵּן שֶׁנִּתַּן לְךָ לְמֵאָה שָׁנָה אַתָּה הוֹלֵךְ לְשָׁחֲטוֹ, אָמַר לוֹ עַל מְנָת כֵּן. אָמַר לוֹ וְאִם מְנַסֶּה אוֹתְךָ יוֹתֵר מִכֵּן אַתְּ יָכוֹל לַעֲמֹד, (איוב ד, ב): הֲנִסָּה דָבָר אֵלֶיךָ תִלְאֶה, אָמַר לוֹ וְיָתֵר עַל דֵּין. אָמַר לוֹ לְמָחָר אוֹמֵר לְךָ שׁוֹפֵךְ דָּם אַתְּ חַיָּב שֶׁשָּׁפַכְתָּ דָּמוֹ שֶׁל בִּנְךָ, אָמַר לוֹ, עַל מְנָת כֵּן. וְכֵיוָן שֶׁלֹא הוֹעִיל מִמֶּנּוּ כְּלוּם בָּא לוֹ אֵצֶל יִצְחָק, אָמַר לוֹ בְּרָא דַּעֲלוּבְתָּא, הוֹלֵךְ הוּא לְשָׁחָטֶךָ, אָמַר לוֹ עַל מְנָת כֵּן. אָמַר לוֹ אִם כֵּן כָּל אוֹתָן הַפָּרְגָזִיּוֹת שֶׁעָשָׂת אִמְּךָ לְיִשְׁמָעֵאל שְׂנָאֵיהּ דְּבֵיתָה יְרוּתָא, וְאַתָּה אֵינְךָ מַכְנִיס בְּלִבֶּךָ. כַּד לָא תֵיעוּל מִילָא תֵיעוּל פַּלְגָא, הֲדָא הוּא דִכְתִיב: וַיֹּאמֶר יִצְחָק אֶל אַבְרָהָם אָבִיו אָבִי, לָמָּה אָבִי אָבִי שְׁתֵּי פְּעָמִים, כְּדֵי שֶׁיִּתְמַלֵּא עָלָיו רַחֲמִים. (בראשית כב, ז): וַיֹּאמֶר הִנֵּה הָאֵֵשׁ וְהָעֵצִים, אָמַר לוֹ יְצֵף לְהַהוּא גַּבְרָא דְּיִגְעַר בֵּיהּ, מִכָּל מָקוֹם אֱלֹהִים יִרְאֶה לוֹ הַשֶֹּׂה בְּנִי, וְאִם לָאו אַתָּה הַשֶֹּׂה לְעֹלָה בְּנִי, (בראשית כב, ח): וַיֵּלְכוּ שְׁנֵיהֶם יַחְדָּו, זֶה לַעֲקֹד וְזֶה לִעָקֵד, זֶה לִשְׁחֹט וְזֶה לִשָּׁחֵט.

Bereshit Rabbah 56:8בראשית רבה נ״ו:ח׳

דָּבָר אַחֵר, אָמַר רַבִּי יִצְחָק בְּשָׁעָה שֶׁבִּקֵּשׁ אַבְרָהָם לַעֲקֹד יִצְחָק בְּנוֹ, אָמַר לוֹ אַבָּא בָּחוּר אֲנִי וְחוֹשֵׁשַׁנִי שֶׁמָּא יִזְדַּעֲזַע גּוּפִי מִפַּחֲדָהּ שֶׁל סַכִּין וַאֲצַעֲרֶךָ, וְשֶׁמָּא תִּפָּסֵל הַשְּׁחִיטָה וְלֹא תַעֲלֶה לְךָ לְקָרְבָּן, אֶלָּא כָּפְתֵנִי יָפֶה יָפֶה, מִיָּד וַיַּעֲקֹד אֶת יִצְחָק, כְּלוּם יָכוֹל אָדָם לִכְפּוֹת בֶּן שְׁלשִׁים וָשֶׁבַע [נסח אחר: בן עשרים ושש שנה] אֶלָּא לְדַעְתּוֹ. מִיָּד וַיִּשְׁלַח אַבְרָהָם אֶת יָדוֹ, הוּא שׁוֹלֵחַ יָד לִטֹּל אֶת הַסַּכִּין וְעֵינָיו מוֹרִידוֹת דְמָעוֹת וְנוֹפְלוֹת דְּמָעוֹת לְעֵינָיו שֶׁל יִצְחָק מֵרַחֲמָנוּתוֹ שֶׁל אַבָּא, וְאַף עַל פִּי כֵן הַלֵּב שָׂמֵחַ לַעֲשׂוֹת רְצוֹן יוֹצְרוֹ, וְהָיוּ הַמַּלְאָכִים מִתְקַבְּצִין כִּתּוֹת כִּתּוֹת מִלְּמַעְלָן, מָה הֲווֹן צָוְחִין (ישעיה לג, ח): נָשַׁמּוּ מְסִלּוֹת שָׁבַת עֹבֵר אֹרַח הֵפֵר בְּרִית מָאַס עָרִים, אֵין רְצוֹנוֹ בִּירוּשָׁלַיִם וּבְבֵית הַמִּקְדָּשׁ שֶׁהָיָה בְּדַעְתּוֹ לְהוֹרִישׁ לְבָנָיו שֶׁל יִצְחָק. (ישעיה לג, ח): לֹא חָשַׁב אֱנוֹשׁ, לֹא עָמְדָה זְכוּת לְאַבְרָהָם לֵית לְכָל בְּרִיָה חֲשִׁיבוּת קֳדָמוֹי.

Tanchuma Vayera 23תנחומא פרשת וירא כ״ג

וַיַּרְא אֶת הַמָּקוֹם מֵרָחוֹק. אָמַר לוֹ לְיִצְחָק, רוֹאֶה אַתָּה מַה שֶּׁאֲנִי רוֹאֶה. אָמַר לוֹ: אֲנִי רוֹאֶה הַר נָאֶה מְשֻׁבָּח וְעָנָן קָשׁוּר עָלָיו. אָמַר לִנְעָרָיו, רוֹאִין אַתֶּם כְּלוּם. אָמְרוּ לוֹ: אֵין אָנוּ רוֹאִין אֶלָּא מִדְבָּרוֹת. אָמַר לָהֶם: שְׁבוּ לָכֶם פֹּה עִם הַחֲמוֹר, הוֹאִיל וְהַחֲמוֹר אֵינוֹ רוֹאֶה וְאֵינְכֶם רוֹאִין כְּמוֹתוֹ, עַם הַדּוֹמֶה לַחֲמוֹר, שְׁבוּ לָכֶם פֹּה עִם הַחֲמוֹר, שֶׁאַתֶּם כְּמוֹתוֹ. וַאֲנִי וְהַנַּעַר נֵלְכָה עַד כֹּה. מַהוּ עַד כֹּה? נִרְאֶה מַה יִּהְיֶה בְּסוֹף כֹּה שֶׁאָמַר לִי הַקָּדוֹשׁ בָּרוּךְ הוּא, כֹּה יִהְיֶה זַרְעֶךָ. וְנִשְׁתַּחֲוֶה וְנָשׁוּבָה אֲלֵיכֶם, בִּשְּׂרוֹ פִיו שֶׁיַּחְזְרוּ שְׁנֵיהֶם בְּשָׁלוֹם. וַיִּקַּח בְּיָדוֹ אֶת הָאֵשׁ וְאֶת הַמַּאֲכֶלֶת. לָמָּה מַאֲכֶלֶת? שֶׁהִיא מַתִּירָה אֶת הָאֳכָלִין לְתוֹךְ פִּיו שֶׁל אָדָם. מִיָּד, וַיֹּאמֶר יִצְחָק אֶל אַבְרָהָם אָבִיו וַיֹּאמֶר אָבִי וַיֹּאמֶר הִנֶּנִי בְנִי וַיֹּאמֶר הִנֵּה הָאֵשׁ וְהָעֵצִים וְאַיֵּה הַשֶּׂה לְעֹלָה. בְּאוֹתָהּ שָׁעָה נָפַל פַּחַד וְיִרְאָה גְדוֹלָה עַל יִצְחָק, שֶׁלֹּא רָאָה בְיָדוֹ כְּלוּם לְהִתְקָרֵב וְהִרְגִּישׁ בַּדָּבָר בְּמַה שֶּׁעָתִיד לִהְיוֹת. בִּקֵּשׁ לוֹמַר אַיֵּה הַשֶּׂה לְעֹלָה. אָמַר לוֹ: הוֹאִיל וְאָמַרְתָּ, הַקָּדוֹשׁ בָּרוּךְ הוּא בָּחַר בָּךְ. אָמַר, אִם בָּחַר בִּי, הֲרֵי נַפְשִׁי נְתוּנָה לוֹ, עַל דָּמִי צַר לִי מְאֹד. וְאַף עַל פִּי כֵן וַיֵּלְכוּ שְׁנֵיהֶם יַחְדָּו בְּוַדַּאי, זֶה לִשְׁחֹט וְזֶה לְהִשָּׁחֵט, וְיִצְחָק בֶּן שְׁלֹשִים וָשֶׁבַע שָׁנָה הָיָה בִּשְׁעַת עֲקֵדָתוֹ. וַיָּבֹאוּ אֶל הַמָּקוֹם אֲשֶׁר אָמַר לוֹ הָאֱלֹהִים וַיַּעֲקֹד אֶת יִצְחָק בְּנוֹ. כְּשֶׁבָּא לִשְׁחֹט, אָמַר לוֹ: אַבָּא, אָסְרֵנִי יָדַי וְרַגְלַי, מִפְּנֵי שֶׁהַנֶּפֶשׁ חֲצוּפָה הִיא וּכְשֶׁאֶרְאֶה אֶת הַמַּאֲכֶלֶת שֶׁמָּא אֶזְדַּעְזַע וְיִפָּסֵל הַקָּרְבָּן, בְּבַקָּשָׁה מִמְּךָ אַל תַּעַשׂ בִּי מוּם. מִיָּד, וַיִּשְׁלַח אַבְרָהָם אֶת יָדוֹ וַיִּקַּח אֶת הַמַּאֲכֶלֶת לִשְׁחֹט. אָמַר לוֹ: אַבָּא, לֹא תוֹדִיעַ אֶת אִמִּי כְּשֶׁהִיא עוֹמֶדֶת עַל הַבּוֹר אוֹ כְּשֶׁהִיא עוֹמֶדֶת עַל הַגַּג, שֶׁמָּא תַפִּיל אֶת עַצְמָהּ וְתָמוּת. מִיָּד בָּנוּ שְׁנֵיהֶם אֶת הַמִּזְבֵּחַ וַעֲקָדוֹ עַל הַמִּזְבֵּחַ, וְנָטַל אֶת הַסַּכִּין כְּדֵי לְשָׁחֳטוֹ עַד שֶׁיֵּצֵא מִמֶּנּוּ רְבִיעִית דָּמוֹ. וּבָא הַשָּׂטָן וְדָחַף יָדוֹ שֶׁל אַבְרָהָם וְנָפְלָה הַסַּכִּין מִיָּדוֹ. וְכֵיוָן שֶׁשָּׁלַח יָדוֹ לְקַחְתָּהּ, יָצְאָה בַת קוֹל וְאָמְרָה לוֹ מִן הַשָּׁמַיִם, אַל תִּשְׁלַח יָדְךָ אֶל הַנַּעַר. וְאִלּוּלֵי כֵן, כְּבָר הָיָה נִשְׁחָט. בְּאוֹתָהּ שָׁעָה הָלַךְ הַשָּׂטָן אֵצֶל שָׂרָה וְנִדְמָה לָהּ כִּדְמוּת יִצְחָק. כֵּיוָן שֶׁרָאֲתָה אוֹתוֹ אָמְרָה לוֹ: בְּנִי, מֶה עָשָׂה לְךָ אָבִיךָ? אָמַר לָהּ: נְטַלַנִי אָבִי וְהֶעֱלַנִי הָרִים וְהוֹרִידַנִי בְקָעוֹת וְהֶעֱלַנִי לְרֹאשׁ הַר אֶחָד וּבָנוּ מִזְבֵּחַ וְסִדֵּר הַמַּעֲרָכָה וְהֶעֱרִיךְ אֶת הָעֵצִים וְעָקַד אוֹתִי עַל גַּבֵּי הַמִּזְבֵּחַ וְלָקַח אֶת הַסַּכִּין לְשָׁחֳטֵנִי. וְאִלּוּלֵי שֶׁאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אַל תִּשְׁלַח יָדְךָ אֶל הַנַּעַר, כְּבָר הָיִיתִי נִשְׁחָט. לֹא הִסְפִּיק לִגְמֹר אֶת הַדָּבָר עַד שֶׁיָּצְאָה נִשְׁמָתָהּ, הֲדָא הוּא דִכְתִיב, וַיָּבֹא אַבְרָהָם לִסְפֹּד לְשָׂרָה וְלִבְכֹּתָהּ. מֵהֵיכָן בָּא? מֵהַר הַמּוֹרִיָּה. עִם כְּשֶׁהוּא שׁוֹחֵט, וַיִּקְרָא אֵלָיו מַלְאַךְ ה׳ מִן הַשָּׁמַיִם וַיֹּאמֶר אַבְרָהָם אַבְרָהָם. לָמָּה שְׁתֵּי פְעָמִים? שֶׁהָיָה מְמַהֵר וְהוֹלֵךְ לְשָׁחֳטוֹ. וַיֹּאמֶר אַל תִּשְׁלַח יָדְךָ אֶל הַנַּעַר. אָמַר לוֹ: מִי אַתָּה? אָמַר לוֹ: מַלְאָךְ. אָמַר לוֹ: כְּשֶׁאָמַר לִי קַח נָא אֶת בִּנְךָ, הַקָּדוֹשׁ בָּרוּךְ הוּא בְּעַצְמוֹ אָמַר לִי. וְעַכְשָׁו אִם הוּא מְבַקֵּשׁ, הוּא יֹאמַר לִי. מִיָּד, וַיִּקְרָא מַלְאַךְ ה׳ אֶל אַבְרָהָם שֵׁנִית, שֶׁלֹּא רָצָה לְקַבֵּל מִן הָרִאשׁוֹן. בְּאוֹתָהּ שָׁעָה אָמַר אַבְרָהָם לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא: רִבּוֹן הָעוֹלָמִים, אָדָם מְנַסֶּה לַחֲבֵרוֹ, שֶׁאֵינוֹ יוֹדֵעַ מַה בְּלִבּוֹ. אֲבָל אַתָּה שֶׁאַתָּה יוֹדֵעַ מַה הַלְּבָבוֹת וְהַכְּלָיוֹת יוֹעֲצוֹת, אַתָּה צָרִיךְ לַעֲשׂוֹת בִּי כֵן. אָמַר לוֹ: כִּי עַתָּה יָדַעְתִּי כִּי יְרֵא אֱלֹהִים אַתָּה. מִיָּד פָּתַח הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הָרָקִיעַ וְאֶת הָעֲרָפֶל, וַיֹּאמֶר בִּי נִשְׁבַּעְתִּי נְאֻם ה׳. אָמַר לוֹ: אַתָּה נִשְׁבַּעְתָּ. וַאֲנִי נִשְׁבַּעְתִּי שֶׁלֹּא אֵרֵד מִן הַמִּזְבֵּחַ עַד שֶׁאֹמַר כָּל מַה שֶּׁאֲנִי צָרִיךְ. אָמַר לוֹ: אֱמוֹר. לֹא כָךְ אָמַרְתָּ לִי, וּסְפֹר הַכּוֹכָבִים אִם תּוּכַל לִסְפֹּר אֹתָם כֹּה יִהְיֶה זַרְעֶךָ. אָמַר לוֹ: הֵן. אָמַר לוֹ: מִמִּי? אָמַר לוֹ: מִיִּצְחָק. אָמַר לוֹ: כְּשֵׁם שֶׁהָיָה בְלִבִּי מַה לַּהֲשִׁיבְךָ וְלוֹמַר לְךָ, אֶתְמוֹל אָמַרְתָּ לִי כִּי בְּיִצְחָק יִקָּרֵא לְךָ זָרַע, עַכְשָׁו אַתָּה אוֹמֵר לִי הַעֲלֵהוּ שָׁם לְעֹלָה, וְכָבַשְׁתִּי אֶת יִצְרִי וְלֹא הֵשַׁבְתִּיךָ, כָּךְ כְּשֶׁיִּהְיוּ בָנָיו שֶׁל יִצְחָק חוֹטְאִין וְנִכְנָסִין לְצָרָה, תְּהֵא נִזְכָּר לָהֶן עֲקֵדָתוֹ שֶׁל יִצְחָק וְתֵחָשֵׁב לְפָנֶיךָ כְּאִלּוּ אֶפְרוֹ צָבוּר עַל גַּבֵּי הַמִּזְבֵּחַ וְתִסְלַח לָהֶן וְתִפְדֵּם מִצָּרָתָן. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, אַתָּה אָמַרְתָּ אֶת שֶׁלְּךָ וְאֹמַר אֲנִי אֶת שֶׁלִּי. עֲתִידִין בָּנָיו שֶׁל יִצְחָק לַחֲטוֹא לְפָנַי וַאֲנִי דָן אוֹתָם בְּרֹאשׁ הַשָּׁנָה. אֶלָּא אִם מְבַקְשִׁין שֶׁאֲחַפֵּשׂ לָהֶן זְכוּת וְאֶזְכֹּר לָהֶן עֲקֵדַת יִצְחָק, יִהְיוּ תוֹקְעִין לְפָנַי בְּשׁוֹפָר שֶׁל זֶה. אָמַר לוֹ: וּמַה הוּא הַשּׁוֹפָר? אָמַר לוֹ: חֲזוֹר לַאֲחוֹרֶיךָ. מִיָּד, וַיִּשָּׂא אַבְרָהָם אֶת עֵינָיו וַיַּרְא וְהִנֵּה אַיִל אַחַר נֶאֱחָז בַּסְּבַךְ בְּקַרְנָיו. זֶה אֶחָד מֵעֲשָׂרָה דְּבָרִים שֶׁנִּבְרְאוּ בֵּין הַשְּׁמָשׁוֹת. נֶאֱחַז בַּסְּבַךְ בְּקַרְנָיו, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא: יִהְיוּ תוֹקְעִין לְפָנַי בְּקֶרֶן אַיִל וְאוֹשִׁיעֵם וְאֶפְדֵּם מֵעֲוֹנוֹתֵיהֶם. וְהוּא שֶׁדָּוִד מְשַׁבֵּחַ, מָגִנִּי וְקֶרֶן יִשְׁעִי מִשְׂגַּבִּי וּמְנוּסִי (ש״ב כב, ג). וְאֶשְׁבֹּר עֹל מַלְכֻיּוֹת מֵעֲלֵיהֶן וַאֲנַחֵם אוֹתָם בְּתוֹךְ צִיּוֹן, שֶׁנֶּאֱמַר: כִּי נִחַם ה׳ וְגוֹ׳. אָמֵן.

Tanchuma (Buber) Toledotתנחומא (בובר) פרשת תולדת

(1) (Gen. 25:19:) THESE ARE THE GENERATIONS OF ISAAC BEN ABRAHAM.¹Except for most of the last section (# 24), Toledot is not found in Buber’s Oxford MS. Buber has filled in the gap mostly from Codex Vaticanus Ebr. 34. This text is related (to Prov. 17:6): GRANDCHILDREN ARE A CROWN FOR ELDERS, AND THE GLORY OF CHILDREN IS THEIR PARENTS.²Cf. Gen. R. 63:2; Tanh., Gen. 6:4. Who caused Abraham to be magnified? Jacob, as stated (in Is. 29:22): THUS SAYS THE LORD UNTO THE HOUSE OF JACOB, WHICH REDEEMED ABRAHAM. Why? Because, if one is meritorious as a Torah scholar together with his son and his grandson, it will never again be cut off from him. Thus it is stated (in Deut. 4:9f.): AND MAKE THEM (the statutes and ordinances) KNOWN TO YOUR CHILDREN AND GRANDCHILDREN AS ON THE DAY THAT YOU STOOD < BEFORE THE LORD YOUR GOD AT HOREB >. Just as the gift of < the > Torah did not become cease on the day it was given; so for one who teaches his son and his grandson Torah, it shall never again depart from him. And so it was when the Holy One saw Abraham was busy with the Torah. Where is it shown? Where it is stated (in Gen. 26:5): BECAUSE ABRAHAM HEEDED MY VOICE < AND KEPT MY CHARGE: MY COMMANDMENTS, MY STATUTES, AND MY LAWS >. It is also written (above, in 18:19): FOR I HAVE KNOWN HIM. Then Jacob arose up and did not move from the Torah, as stated (in Gen. 25:27): BUT JACOB WAS A PERFECT MAN WHO SAT IN THE TENTS (i.e., in the academies).³For this interpretation, see Gen. R. 63:10; Targum Onqelos, Gen. 25:27; PRK 5:7. What stipulation did the Holy One make with them? (According to Josh. 1:8:) < THIS > BOOK OF THE LAW SHALL NOT DEPART < FROM YOUR MOUTH >…. It is also written (in Prov. 10:1): A WISE SON SHALL MAKE A FATHER GLAD. This is Isaac, since it is stated (in Gen. 21:12): FOR IN ISAAC SHALL YOUR SEED BE NAMED. (Prov. 10:1, cont.:) BUT A FOOLISH SON. This is Ishmael. Thus it is written (in Gen. 25:12): NOW THESE ARE THE GENERATIONS OF ISHMAEL BEN ABRAHAM. There are children who suffer disgrace through their parents. Josiah suffered disgrace through his father, as stated (in II Chron. 33:23): FOR AMON INCURRED A LOT OF GUILT. Hezekiah suffered disgrace through < his father > Ahaz, as stated (in Is. 8:16): BIND UP THE TESTIMONY.⁴According to Gen. R. 42:3; Lev. R. 11:7; Ruth R., proem 7; and Esther R., proem 11, this verse alludes to Ahaz, who had seized (ahaz) the synagogues and the academies. There are also parents who suffer disgrace through their children. Eli suffered disgrace through his sons, [as stated (in I Sam. 2:12): NOW ELI'S SONS WERE SCOUNDRELS. And Samuel also suffered disgrace through his sons], as stated (in I Sam. 8:3): BUT HIS SONS DID NOT WALK IN HIS WAYS. It did not, however, turn out in this way for Abraham. Instead he was magnified through Isaac, as stated (in Gen. 25:19, cont.): ABRAHAM SIRED ISAAC. Did he sire no one but Isaac? Now look, it is written {(in Gen. 25:19): THESE ARE THE GENERATIONS OF ISHMAEL.} [(in Gen. 16:15): SO HAGAR BORE A SON TO ABRAM.] And in addition < there are > the sons of Keturah: Zimran and Jokshan, < etc. > (cf. Gen. 25:2). But it does not say that Abraham sired anyone but Isaac, simply because Isaac was righteous. It is therefore stated (in Gen. 25:19): ABRAHAM SIRED ISAAC. {(Gen. 26:1:) NOW THERE WAS A FAMINE. This verse is related (to Prov. 18:3): WHEN A WICKED ONE COMES, THERE IS ALSO DESPISING. Who was this < wicked > one? This was Esau the Wicked, who came upon his feet to Abbadon (i.e., to hell, the place of damnation). What is written?} ⁵As these braces indicate, Buber believed the whole paragraph to be superfluous. (2) (Gen. 25:27:) WHEN THE BOYS GREW UP, ESAU BECAME A CUNNING HUNTER, < A MAN OF THE FIELD; BUT JACOB WAS A PERFECT MAN WHO SAT IN THE TENTS >. R. Berekhyah the Priest said: R. Levi said:⁶See Gen. R. 63:10. Both of them went to the elementary school, and both of them were equal until the age of fifteen. To what were they comparable? To a myrtle and a thorny plant.⁷‘TsMWNYT. Gen. R. 63:10 reads ‘TsBWNYT (“wild rose bush”) here. As long as they are small, no one < can > distinguish one from the other. After they have grown up, the one awakens (in bloom), AND (in the words of Gen. 1:12) IT WAS GOOD; but the other brings forth its thorns. Thus, so long as Esau and Jacob were small no one distinguished between them. After they were grown up, they were distinguishable. Where is it shown? Where it is stated (in Gen. 25:27): WHEN THE BOYS GREW UP…. JACOB WAS A PERFECT MAN WHO SAT IN THE TENTS (of learning).⁸See above, 6:1. < But what about Esau? (According to ibid.:) ESAU BECAME > A CUNNING HUNTER, < A MAN OF THE FIELD (SDH) >. R. Abbahu said: What is the meaning of CUNNING HUNTER? That his hunting was by entrapment (SWDN').⁹In accordance with a suggestion from Midrash Tanhuma (Jerusalem: Eshkol, n.d.), vol. I, appendix, p. 38, n. 1, the text here is slightly emended from SWRN’. So emended the midrash is interpreting FIELD (SDH) of the biblical text as “entrapment” (SWDN‘). For a similar interpretation, see Gen. R. 63:10. See Buber’s note, ad loc. He hunted at home [and he hunted] in the field. BUT JACOB WAS A PERFECT MAN WHO SAT IN THE TENTS. The Holy One said to him: You are the first to sit in the tents (of learning). By your life, when I return to Jerusalem, I will return through your virtue. Thus it is stated (in Jer. 30:18): THUS SAYS THE LORD: BEHOLD, I AM RESTORING JACOB'S TENTS FROM CAPTIVITY. "Abraham's tents from captivity" is not stated < here >, but JACOB'S TENTS FROM CAPTIVITY. (3) (Gen. 25:29:) NOW JACOB HAD BOILED < A STEW >. Esau came in from the field and saw that Jacob's face was blackened. He said to him: What are you doing? He said to him: Do you not know that our grandfather Abraham is dead, and I am cooking food?¹⁰See Gen. R. 63:11 ; BB 16b; (bar.); Targum Pseudo-Jonathan, Gen. 25:27; PRE 35. Now he was going to prepare the mourner's meal on his behalf. Esau said to him: My friend and my enemy, < both > alike have died. Abraham has died, and Nimrod has died. SO (according to Gen. 25:32) WHAT IS THE USE OF THIS BIRTHRIGHT TO ME? What was he cooking? Lentils, because from ancient times they had brought lentils (on account of) [unto] the mourner and lentils to the house with a wedding. (Gen. 25:29:) THEN ESAU CAME.¹¹See Gen. R. 63:12; PRK 3:1; cf. BB 16b; PR 12:5. They have said: This wicked man committed three transgressions on that day. He robbed, since it is written (of Edom in Obad. 5): IF THIEVES HAVE COME TO YOU, PLUNDERERS (rt.: ShDD)¹²The midrash may also see an allusion here to Gen. 25:27: A MAN OF THE FIELD (SDH). OF THE NIGHT. He also seduced a maiden who was betrothed, as stated (in Gen. 25:7): < EDOM BECAME A MAN > OF THE FIELD. A field is nothing but a maiden, since it is stated (in Deut. 22:25): IF IN THE FIELD [THE MAN FINDS A MAIDEN] < WHO IS BETROTHED, AND THE MAN SEIZES HER AND LIES WITH HER >…. And he took a life, since it is stated (in Gen. 25:29): AND HE WAS EXHAUSTED. EXHAUSTED can only < imply > "killing." Thus it is stated (in Jer. 4:31): WOE UNTO ME, NOW! FOR MY LIFE IS EXHAUSTED BEFORE THOSE WHO KILL. The Holy One said: I made a stipulation with Abraham (in Gen. 15:15): YOU SHALL GO UNTO YOUR ANCESTORS IN PEACE; YOU SHALL BE BURIED AT A GOOD OLD AGE. Now this was a good end; for when one who is righteous passes away, they say to him: Look at what your grandson is doing! David said (in Ps. 63:4 [3]): FOR YOUR STEADFAST LOVE IS BETTER THAN LIFE. Therefore, Abraham passed away because of Esau. You know yourself that it is so. Isaac, who came from the fecundity of Abraham, lived to one hundred and eighty; but Abraham only lived to one hundred and seventy-five. The Holy One said: Lest he see Esau committing transgressions and voice a complaint over him, for that reason, let five years be deducted from the life of Abraham. (4) [(Gen. 25:30:) PLEASE LET ME GULP DOWN SOME OF THIS RED RED STUFF.] What is the meaning of LET ME GULP DOWN? R. Johanan said: From you and from those like you, < i.e., > from the righteous who are like you.¹³Gen. R. 63:12. The repetition of RED suggests that ESAU was not only making demands of Jacob, but that such demands would be repeated against the righteous in future generations. Another interpretation: LET ME GULP DOWN. "Give me" is not written here, but LET ME GULP DOWN. He said to him: LET ME GULP DOWN < SOME >. He gave him < some > in a saucer. He said: You are giving it to me in a saucer. Pour from the pot < directly > into my mouth. Now the word for "gulping down" (rt.: L'T) is nothing but the word for "pouring"; for so have our masters taught (in Shab. 24:3): ONE DOES NOT STUFF THE CAMEL NOR CRAM IT BUT FEEDS IT FULLY (rt.: L'T).¹⁴Since this root never appeals in Sctipture apart from Gen. 25:30, its meaning is doubtful. The context in the Mishnah implies that the verb in question is something that one does to the camel. Thus “gulping down” must have been something that Jacob did to Esau. See Gen. R. 63:12; PRK 6:2. He therefore said (in Gen. 25:30): LET ME GULP DOWN (in the sense of POUR INTO ME). (Gen. 25:31:) THEN JACOB SAID: SELL ME YOUR BIRTHRIGHT FOR TODAY. He said to him: Are you requesting my birthright? Do you request my share in the world to come? He said to him: I do not know whether you have a share in the world to come, but sell me the birthright since it is public knowledge¹⁵Rt.: PRSM; cf. Gk.: parresia (“boldness of speech”). FOR TODAY. SELL… FOR TODAY (KYWM): R. Aha said: Whoever knows how to {reply} [calculate] properly, knows that Israel received < the birthright > in this world only for a thousand years, because a day (YWM) for the Holy One is a thousand years. It is so stated (in Ps. 90:4): FOR A THOUSAND YEARS < IN YOUR EYES ARE LIKE THE DAY (KYWM) WHICH IS YESTERDAY >.¹⁶The Israelites knew only a millennium of true independence. See also Gen. R. 63:13. (Gen. 25:32:) AND ESAU SAID: LOOK, I AM GOING TO DIE. Abraham is dead; yet the Holy Spirit says (in Jer. 22:10): DO NOT WEEP FOR ONE WHO IS DEAD < … > WEEP BITTERLY FOR ONE WHO IS GOING AWAY. (Gen. 25:32, cont.:) SO WHAT IS THE USE OF THIS BIRTHRIGHT TO ME? Now the Holy Spirit says (in Ps. 109:17): SINCE HE LOVED A CURSE, IT HAS COME UPON HIM; SINCE HE DID NOT FIND PLEASURE IN BLESSING, IT IS FAR FROM HIM. How did the first-born sacrifice? (Zev. 14:4:) BEFORE THE TABERNACLE WAS ERECTED < … > THE SACRIFICIAL SERVICE WAS < PERFORMED > BY THE FIRST-BORN.¹⁷The complete sentence from the Mishnah is quoted in Bekh. 4b; below, 6:12; PR 5:9; Gen. R. 63:13; Numb. R. 4:8. See also PRE 8. Moreover, everyone who offered sacrifice was worthy of being blessed, as stated (in Exod. 20:21 [24]): < YOU SHALL MAKE ME > AN ALTAR OF EARTH…. < AND IN EVERY PLACE WHERE I HAVE MY NAME MENTIONED > I WILL COME UNTO YOU AND BLESS YOU. Esau said: This man wants neither to sacrifice nor to be blessed. The prophet said to him (in Ezek. 35:6): SURELY YOU HAVE HATED BLOOD; SO BLOOD SHALL PURSUE YOU. R. Levi said in the name of R. Hanina ben Hama: This is the blood of the sacrifices which he hated to sacrifice to the Holy One. But our masters say: This is the blood of circumcision, since he stretched his foreskin (to undo his circumcision). Thus it is stated (in Ps. 55:21 [20]): HE HAS PUT FORTH HIS HAND AGAINST HIS WHOLENESS AND PROFANED HIS COVENANT. Another interpretation (of Ezek. 35:6): SURELY YOU HAVE HATED BLOOD. Now Esau hated blood. His father had blessed him through blood, and he had confidence in blood, as stated (in Gen. 27:40): YET BY YOUR SWORD YOU SHALL LIVE. Still it < actually > says to him (in Ezek. 35:6): SURELY YOU HAVE HATED BLOOD! It is simply that he hated a person's life while it was placed in his body. It is therefore stated (in Gen. 25:32, end): SO WHAT IS THE USE OF THIS BIRTHRIGHT TO ME? (Gen. 25:34:) SO ESAU DESPISED. < He was > of the opinion that he was joking with Jacob, but the Holy One gave his concurrence from above.¹⁸Gen. R. 63:14. It is so stated (in Exod. 4:22): THUS SAYS THE LORD: ISRAEL IS MY FIRST-BORN SON. (Gen. 25:34:) SO ESAU DESPISED < HIS BIRTHRIGHT >. (Prov. 18:3:) WHEN A WICKED ONE COMES, THERE IS ALSO DESPISING. This refers to Esau, about whom it is stated: SO ESAU DESPISED. (Prov. 18:3, cont.:) {AND WHEN DISGRACE COMES}, [AND WITH DISGRACE, SHAME], since the famine came in his footsteps. Thus it is stated (immediately after the verse about Esau despising his birthright, in Gen. 26:1): NOW THERE WAS A FAMINE IN THE LAND. (5) [(Gen. 26:1:) NOW THERE WAS A FAMINE IN THE LAND.] This text is related (to Ps. 33:18): BEHOLD, THE EYE OF THE LORD IS ON THOSE WHO FEAR HIM.¹⁹Gen. R. 40:1. It is speaking about Abraham, of whom it is read that he feared God. Thus it is stated (of Abraham in Gen. 22:12): THAT YOU FEAR GOD. (Ps. 33:18, cont.:) ON THOSE WHO WAIT FOR HIS STEADFAST LOVE, since < Abraham > was waiting for the Holy One, for this reason: (Ps. 33:19:) TO DELIVER THEIR LIFE FROM DEATH, < i.e., > from his execution by Nimrod. (Ibid., cont.:) TO KEEP THEM ALIVE IN THE FAMINE, the one which came in his days, as stated (in Gen. 26:1): NOW THERE WAS A FAMINE IN THE LAND. Another interpretation (of Ps. 33:18): BEHOLD, THE EYE OF THE LORD < IS ON THOSE WHO FEAR HIM >. This < refers to > Jacob. (Ps. 33:18, cont.:) ON THOSE WHO WAIT FOR HIS STEADFAST LOVE, since Jacob waited for the Holy One.²⁰Yalqut Shim‘oni, Pss., 720, explains that Jacob’s patient waiting took place after he had been told that Joseph was dead. (Ps. 33:19:) TO DELIVER THEIR SOUL FROM DEATH, < i.e., > from his execution by Esau, who said (in Gen. 27:41): LET THE DAYS OF [MOURNING FOR MY FATHER COME, AND I WILL KILL MY BROTHER JACOB]. (Ps. 33:19, cont.:) TO KEEP THEM ALIVE IN THE FAMINE, the one which came in his days. Another interpretation (of Ps. 33:18): BEHOLD, THE EYE OF THE LORD < IS ON THOSE WHO FEAR HIM >. This < refers to > the tribe of Levi, of whom it is stated (in Mal. 2:5): AND I GAVE THEM (i.e., life and peace) TO HIM²¹Buber’s reading, TO ME, is surely in error. (i.e., Levi) AS WELL AS FEAR, [AND HE FEARED ME]. (Ps. 33:18, cont.:) ON THOSE WHO WAIT, since they were always waiting for the Holy One. (Ps. 33:19:) TO DELIVER THEIR SOUL FROM DEATH, when they enter < the Sanctuary > to offer sacrifice. (Ps. 33:19, cont.:) TO KEEP THEM ALIVE IN THE FAMINE, since he has given them a tithe, as stated (in Numb. 18:26): NOW < YOU SHALL SPEAK > UNTO THE LEVITES < AND SAY UNTO THEM: WHEN YOU RECEIVE THE TITHES FROM THE CHILDREN OF ISRAEL >. Another interpretation (of Ps. 33:18): BEHOLD, THE EYE OF THE LORD < IS ON THOSE WHO FEAR HIM >, because it says (in Cant. 8:14): FLEE, MY BELOVED, AND BECOME LIKE A GAZELLE. Just as this gazelle sleeps with one eye open and one closed, so also < let it be with > you: AND BECOME LIKE A GAZELLE. Therefore David has said (in Ps. 33:18): BEHOLD, THE EYE OF THE LORD (like that of a gazelle) IS ON THOSE WHO FEAR HIM. [Another interpretation (of Ps. 33:18): BEHOLD, THE EYE OF THE LORD < IS ON THOSE WHO FEAR HIM >.] This is Isaac. (Ibid., cont.:) ON THOSE WHO WAIT, since he was waiting for the Holy One. (Ps. 33:19:) TO DELIVER THEIR SOUL FROM DEATH, when Ishmael sought to kill him, as stated (in Gen. 21:9): THEN SARAH SAW THE SON OF HAGAR THE EGYPTIAN PLAYING. Now PLAYING can only mean "killing." Thus it is stated (in II Sam. 2:14): PLEASE LET THE YOUNG MEN ARISE AND PLAY BEFORE US.²²The result of their “playing” was that they all killed each other. See below, Exod. 1:24. (Ps. 33:19, cont.:) TO KEEP THEM ALIVE IN THE FAMINE, since the famine did come in his days, as stated (in Gen. 26:1): NOW THERE WAS A FAMINE IN THE LAND. (6) (Gen. 26:1, cont.:) AND ISAAC WENT TO ABIMELECH…. He had wanted to go down to Egypt, < but > the Holy One immediately appeared to him. He said to him (in vs. 2): DO NOT GO DOWN TO EGYPT. Abraham went down < there >, but Isaac did not go down. Now why did he say, not to Abraham, but only to Isaac: DO NOT GO DOWN TO EGYPT? R. Hosha'ya said: The Holy One said unto Isaac: Because your father came to the land from abroad, he went down to Egypt; but, since you were born in the land of Israel and < represent > a pure burnt offering, how could you be going down?²³Gen. R. 64:3. Ergo (in Gen. 26:2): DO NOT GO DOWN TO EGYPT. (Gen. 26:3:) RESIDE IN THIS LAND. R. Hanan said in the name of R. Samuel b. R. Isaac: Why < was such a command necessary >? He would not have wanted to become unclean outside the land. < He wanted to leave > because a decree had been issued, as stated (in Gen. 26:1): NOW THERE WAS A FAMINE. It therefore says (in vs. 3): RESIDE IN THIS LAND. R. Joshua ben Levi said: In this world the righteous have been rejected (rt.: TRP), as stated (in Ps. 111:5): HE HAS GIVEN teref (rt.: TRP)²⁴In the context of Ps. 111:5, teref should be translated as FOOD, but here the context requires something with a negative meaning, such as REJECTION. TO THOSE WHO FEAR HIM; but in the world to come, (ibid., cont.:) HE WILL ALWAYS REMEMBER HIS COVENANT.²⁵Gen. R. 40:2. (7) Thus has R. Tanhuma interpreted (Gen. 27:1): NOW IT CAME TO PASS, THAT WHEN ISAAC WAS OLD < AND HIS EYES WERE TOO WEAK TO SEE >. You find that there are twenty generations from Adam to Abraham, and there is no < mention of > old age written about < any of > them except Abraham, as stated (in Gen. 24:1): NOW ABRAHAM WAS OLD.²⁶For parallel accounts, see above, 5:4. Isaac arose, < and > it is also written (in Gen. 27:1): NOW IT CAME TO PASS, THAT WHEN ISAAC WAS OLD. Jacob arose, < and > it is also written (in Gen. 48:10): NOW ISRAEL'S EYES WERE DIM WITH AGE. This text is related (to Ps. 90:16): LET YOUR WORK BE WORTHY FOR YOUR SERVANTS AND YOUR GLORY ON BEHALF OF THEIR CHILDREN. Now GLORY can only be old age and gray hair, as stated (in Prov. 20:29): THE BEAUTY OF THE YOUNG IS THEIR STRENGTH; BUT THE GLORY OF THE OLD IS GRAY HAIR. Ergo (in Ps. 90:16): AND YOUR GLORY ON BEHALF OF THEIR CHILDREN. < These words mean > that Abraham endowed Isaac with five things. Thus have our masters taught (in 'Eduy. 2:9): A FATHER ENDOWS HIS SON WITH FIVE THINGS: WITH BEAUTY, WITH STRENGTH, WITH WEALTH, WITH WISDOM, AND WITH < LENGTH OF > YEARS. How is it shown about BEAUTY? In that Isaac was as handsome as Joseph. It is written of Joseph (in Gen. 39:6): NOW JOSEPH WAS WELL BUILT. Also, when he went to his brothers, they said (in Gen. 37:19): HERE COMES THIS (hallazeh) DREAMER. It is also said of Isaac (in Gen. 24:65): WHO IS THIS (hallazeh) MAN < WALKING IN THE FIELD TO MEET US >? Thus Isaac was as handsome as Joseph. How is it shown that Isaac was mighty in STRENGTH? Look at how many wells he dug! Thus it is stated (in Gen. 26:18-22): THEN ISAAC REDUG < THE WELLS OF WATER >…. AND ISAAC'S SERVANTS DUG…. AND THEY DUG ANOTHER WELL…. THEN HE MOVED FROM THERE AND DUG < ANOTHER WELL >…. Look at the power which he had! Where is it shown about WEALTH? Where it is stated (in Gen. 26:13): AND THE MAN GREW < RICHER AND RICHER >…. It also says (in vs. 14): AND HE POSSESSED FLOCKS < AND HERDS >…. Where is it shown about WISDOM? Where he said to his father (in Gen. 22:7 at the time of his being bound): HERE ARE THE FIRE AND THE WOOD…. [How is it shown] about < LENGTH OF > YEARS? In that he was one hundred and eighty years old < when he died >, while Abraham was < only > one hundred and seventy-five. On account of these five things {through which he had attained merit}, five years more than his father's were added to him. It is therefore stated (in Ps. 90:16): LET YOUR WORK BE WORTHY FOR YOUR SERVANTS…. Anyone who has merit is meritorious in these five things, and anyone who does not have merit is not meritorious and receives five retributions that correspond to them.²⁷See yQid. 1:7 (61a). And who is this anyone? This is Joab, of whom it is stated (in II Sam. 3:29): MAY IT (Abner's blood) FALL UPON THE HEAD OF JOB AND HIS SON;²⁸Masoretic Text: ALL HIS FATHER’S HOUSE. [MAY THE HOUSE OF JOAB NEVER LACK ONE WITH A DISCHARGE, A LEPER, A MALE WHO HANDLES THE SPINDLE, ONE WHO FALLS BY THE SWORD, AND ONE LACKING BREAD]. ONE WITH A DISCHARGE corresponds to STRENGTH. In the case of one who has a discharge, there is no one weaker than he. A LEPER corresponds to BEAUTY. In the case of one who is a leper, even a young < leper >, there is no one more ugly than he. A MALE WHO HANDLES THE SPINDLE corresponds to WEALTH; for he [is one] {like a poor woman is one} who, if not spinning flax, has nothing of which to eat. ONE LACKING BREAD corresponds to WISDOM, as stated (in Prov. 9:5, where Wisdom says): COME AND EAT OF MY BREAD. And ONE WHO FALLS BY THE SWORD corresponds to < LENGTH OF > YEARS. The one who sins is afflicted by them, but the one who is meritorious receives, as did Isaac. David also gave praise (in Ps. 45:17 [16]): INSTEAD OF YOUR PARENTS THERE WILL BE YOUR CHILDREN. (8) Another interpretation (of Gen. 27:1): NOW IT CAME TO PASS, THAT WHEN ISAAC WAS OLD < AND HIS EYES WERE TOO WEAK TO SEE >. This text is related (to Prov. 17:8): A BRIBE IS A STONE OF GRACE (i.e., A PRECIOUS STONE) IN THE EYES OF THE ONE USING IT; WHEREVER HE TURNS, HE PROSPERS.²⁹Cf. Tanh., Gen. 6:8. Do not say it this way (i.e., with the word GRACE), but A BRIBE IS A STONE IN THE EYES OF THE ONE USING IT. Come and see what the Holy One's burnt offering (i.e., Isaac at his binding) has said: It is not seemly for him to be weak in the eyes. Should one who would give his life for the name of the Holy One and was bound upon the altar have had his eyes weakened? Nevertheless, the Holy One said: I have written in my Torah (in Exod. 23:8): AND DO NOT TAKE A BRIBE. Why? (Deut. 16:19:) BECAUSE A BRIBE BLINDS THE EYES OF THE WISE. So, when he received a bribe from Esau, I weakened his eyes. Now surely, if Isaac the Righteous had his eyes weakened because he took a bribe, how much the worse is it for < just > anyone who receives a bribe from others! It is therefore stated (in Prov. 7:8): A BRIBE IS A STONE OF GRACE. Therefore (in Gen. 27:1): NOW IT CAME TO PASS, THAT WHEN ISAAC WAS OLD AND < HIS EYES > WERE TOO WEAK < TO SEE >. The word "deception" was not mentioned here. (Gen. 27:1, cont.:) AND HE SAID UNTO HIM (Esau): MY SON; AND HE SAID UNTO HIM: HERE I AM. The Holy Spirit also proclaims (in Prov. 26:25): WHEN HIS (Esau's) VOICE IS GRACIOUS, DO NOT TRUST HIM; FOR THERE ARE SEVEN ABOMINATIONS IN HIS HEART.³⁰Cf. Gen. R. 65:11. < I.e., > seven sanctuaries are going to be destroyed: the Tent of Meeting, Gilgal, Shiloh, Nob, Gibeon, the first Temple, and the second Temple. Ergo: FOR THERE ARE SEVEN ABOMINATIONS IN HIS HEART. Another interpretation: He will slay the ten tribes and the kings of Israel. Here are two. He will slay the tribes of Judah and Benjamin to make four. He will slay the priests, the Levites, and the dynasty of the house of David, for a total of seven. (9) Another interpretation (of Gen. 27:1): AND HE SAID UNTO HIM (Esau): MY SON; AND HE SAID UNTO HIM: HERE I AM. Solomon proclaimed (in Prov. 26:23): SILVER DROSS LAID OVER EARTHENWARE ARE BURNING LIPS AND AN EVIL HEART. To what was Esau comparable? To a caldron³¹Gk.: miliarion; Lat.: miliarium. with an outside of gold inlaid with pearls but an inside of earthenware. [Thus did Esau say to his father: HERE I AM, while in his heart he was saying: When will he die?] Thus it is stated (in Gen. 27:41): AND ESAU SAID IN HIS HEART: LET THE DAYS OF MOURNING FOR MY FATHER COME, AND I WILL KILL MY BROTHER JACOB. Ergo (in Prov. 26:23): SILVER DROSS LAID OVER EARTHENWARE…. And so you find that the seed of [Esau], Haman, said in his heart (in Esth. 6:6): NOW HAMAN SAID IN HIS HEART. (Is. 14:13f.:) THE FOOL HAS SAID IN HIS HEART: < THERE IS NO GOD >. (Is. 14:13:) AND YOU SAID IN YOUR HEART: I WILL ASCEND TO THE HEAVENS…. . (Ezek. 38:10:) IT SHALL COME TO PASS IN THAT DAY THAT THOUGHTS SHALL COME UPON YOUR HEART, < AND YOU WILL DEVISE AN EVIL DESIGN >. (Ps. 10:11:) HE HAS SAID IN HIS HEART: GOD HAS FORGOTTEN. (Is. 47:8:) AND NOW {PLEASE} HEAR [THIS], {YOU} ELEGANT WOMAN WHO DWELLS IN SECURITY, WHO SAYS IN HER HEART: [I AM, AND THERE IS NO ONE ELSE]. Ergo (in Prov. 26:25): FOR THERE ARE SEVEN ABOMINATIONS IN HIS HEART; and Solomon proclaimed (in Prov. 26:23): SILVER DROSS < LAID OVER EARTHENWARE ARE BURNING LIPS AND AN EVIL HEART >. (10) (Gen. 27:3:) NOW THEN, PLEASE TAKE YOUR IMPLEMENTS, < YOUR QUIVER AND YOUR BOW, AND GO OUT TO THE FIELD >. R. Isaac the Smith said: [YOUR IMPLEMENTS] alludes to the Kingdom of Babylon.³²Gen. R. 63:13. Thus it is stated (in Dan. 1:2): THEN THE LORD GAVE KING JEHOIAKIM OF JUDAH INTO HIS HAND, WITH SOME OF THE IMPLEMENTS FROM THE HOUSE OF GOD. YOUR QUIVER (teli) alludes to [the kingdom of] Media. Thus it is stated (in Esth. 9:25): SO THEY (the Medes and the Persians) HANGED (talu) HIM (Haman) AND HIS SONS ON THE TREE. AND YOUR BOW alludes to Greece.³³Gk.: iones. Thus it is stated (in Zech. 9:13): FOR I WILL BEND JUDAH TO ME; A BOW . AND GO OUT TO THE FIELD alludes to Edom.³⁴Edom had become a common code word for Rome. Thus it is stated (in Gen. 32:4 [3]): TO THE LAND OF SEIR, THE FIELD OF EDOM. (Gen. 27:4f.:) AND MAKE ME DELICACIES…. NOW REBEKAH HAD BEEN LISTENING…. [THEN ESAU WENT TO THE FIELD]. When he had caught < some deer > and bound them, the angel went to set them free and drive them away.³⁵Gen. R. 67:2; see Tanh., Gen. 6:11. Again he caught them, but the angel set them free. And why so? Simply to drag out the hours until Jacob would go. So he would go, make < the meal >, enter in with his father, eat, and receive the blessings. Ergo (in Gen. 27:5): THEN ESAU WENT TO THE FIELD TO CATCH GAME TO BRING < HOME >. (Gen. 27:6, 8, & 9:) AND REBEKAH SPOKE UNTO JACOB…. AND NOW MY SON, HEED ME IN WHAT . PLEASE GO TO THE FLOCK…. As soon as Esau had gone to get < the venison >, he (Jacob) went to his father, as stated (in Gen. 27:18 & 19): THEN HE WENT UNTO HIS FATHER…. AND JACOB SAID UNTO HIS FATHER: …. So he blessed him (in Gen. 27:27). Even though you may say Jacob lied, he did not lie. Balaam said (in Numb. 23:21): NO ONE HAS BEHELD FALSEHOOD IN JACOB. [He said] merely (in Gen. 27:19 &. 20): I am Jacob; ESAU [IS] YOUR FIRST-BORN….³⁶It is possible to interpret Jacob’s words to his father as follows: IT IS I. ESAU IS YOUR FIRST-BORN. Cf. Gen. R. 65:18. PLEASE ARISE; SIT UP < AND EAT >…. THEN ISAAC SAID UNTO HIS SON: < HOW IS IT THAT YOU WERE SO QUICK > … ? He said to him (in Gen. 27:20, cont.): BECAUSE THE LORD YOUR GOD MADE IT HAPPEN FOR ME. Then in addition he said to him:³⁷Cf. Gen. R. 65:19. When you were bound upon the altar, the angel said (in Gen. 22:12): DO NOT RAISE YOUR HAND AGAINST THE LAD. Perhaps there was something there. The Holy One only caused < a sacrificial animal > to sprout forth for your sake, as stated (in Gen. 22:13): THEN ABRAHAM LIFTED HIS EYES < TO LOOK, AND THERE WAS A RAM BEHIND HIM >…. So also he said (here in Gen. 27:20): BECAUSE THE LORD YOUR GOD MADE IT HAPPEN FOR ME.³⁸Gen. R. 65:19 argues a fortiori that, if God would bless Isaac by making a sacrifice appear at the time of the binding, he certainly would expedite matters in preparing this meal. Now, when Isaac heard him say: BECAUSE THE LORD YOUR GOD MADE IT HAPPEN FOR ME, he said: This is not Esau. He said: Esau never mentions THE LORD YOUR GOD. He said to him (in vss. 21f.): PLEASE COME NEARER AND LET ME TOUCH YOU, MY SON…. SO JACOB CAME NEARER TO HIS FATHER ISAAC…. He said to him: Behold, in voice you are Jacob;³⁹Buber notes that his text here is garbled and suggests the reading translated here from MS 1240 of the De Rossi library in Parma. BUT (in vs. 22, cont.) THE HANDS ARE THE HANDS OF ESAU. R. Judah bar Il'ay said:⁴⁰yTa‘an. 4:8 (68d); Git. 57b; Gen. R. 65:21. In former generations one would ask: What is the meaning (of Gen. 27:22): THE VOICE IS THE VOICE OF JACOB? The voice of the Emperor⁴¹Lat.: Caesar. Hadrian, < who > [killed] eight thousand myriads (80,000,000) in Bethther.⁴²This town in Southern Israel is also known as Bithter or Bettar. The present Greek spelling is that adopted by Y. Aharoni and M. Avi-Yonah in The Macmillan Bible Atlas (New York: Macmillan, 1968. R. Johanan said: The voice of Jacob was crying out < over > what the hands of Esau did to him in Bethther. (Gen. 27:23:) SO HE DID NOT RECOGNIZE HIM BECAUSE HIS HANDS WERE < HAIRY LIKE THE HANDS OF HIS BROTHER ESAU >. He (Isaac) foresaw that the wicked ones were going to arise from him; and he did not want to bless him {since he foresaw Jakum.⁴³I.e., Jakum of Seroroth. See Gen. R. 65:22; cf. M. Ps. 11:7. When Jerusalem was conquered, the world said: They are afraid to enter into the Temple. What did he do? He entered and brought < out > the menorah. When < Isaac > saw him, he did not want to bless Jacob on his account. SO HE DID NOT RECOGNIZE HIM}. When he foresaw that he would repent, there immediately follows (in vs. 27): THEN HE SMELLED THE ODOR OF HIS CLOTHES AND BLESSED HIM…. When Jacob entered, the Garden of Eden (i.e., Paradise) entered with him, as stated (ibid., cont.): LIKE THE ODOR OF A FIELD WHICH THE LORD HAS BLESSED. When Esau entered, Gehinnom entered with him. Thus it is stated (in vs. 33): WHO IS EPHO?⁴⁴The natural translation is: WHO THEN? Now EPHO can only be Gehinnom, since it is stated (in Is. 22:16): THAT YOU HAVE HEWN A TOMB HERE (poh) FOR YOURSELF. Another interpretation (of Gen. 27:27): LIKE THE ODOR OF A FIELD.⁴⁵See Gen. R. 65:23. He foresaw that he was going to build Zion and offer sacrifices in its midst; so he blessed him. Now A FIELD can only be Zion, since it is stated (in Micah 3:12): ZION SHALL BE PLOWED AS A FIELD. (Gen. 27:27, cont.:) < A FIELD > WHICH THE LORD HAS BLESSED. That is what he wrote about (in Ps. 133:3): LIKE THE DEW OF HERMON < WHICH COMES DOWN UPON THE HILLS OF ZION >. (11) (Gen. 27:28:) SO MAY THE GOD GIVE TO YOU < FROM THE DEW OF HEAVEN >. {His fulfillment is simply < that of > God. In that my fulfillment belongs to God,}⁴⁶Buber feels that the text in braces (from Codex Vaticanus, Ebr. 34) makes no sense and has substituted the text in square brackets, which he derived from MS 1240 of the De Rossi library in Parma. ["A God" is not written here but THE GOD. When the God accomplishes his fulfillment], he will give you the blessings with which I have blessed you. Why? Because Jacob was collaborating with his Creator in every matter. R. Pinhas bar Hama the Priest said in the name of R. Reuben: Look at what is written (in Jer. 10:16): NOT LIKE THESE (idols) IS THE PORTION (i.e., the God) OF JACOB, FOR HE HAS FORMED EVERYTHING, < AND ISRAEL IS THE TRIBE OF HIS INHERITANCE >…. David also gives praise⁴⁷Gk.: kalos (“beautifully,” “well”). (in Ps. 110:3): YOUR PEOPLE OFFER THEMSELVES FREELY IN YOUR DAY OF VALOR. Now where is it shown that the righteous were collaborators with the Holy One when he formed a model? Where it is so written (in I Chron. 4:23): THESE WERE THE FORMERS, [EVEN] THE INHABITANTS OF NETAIM…. < These are > [the ones who are] collaborators with God in all creation, as stated (ibid., cont.): THEY DWELL THERE ALONG WITH THE KING AT HIS WORK; i.e., they dwell along with the Supreme King of Kings, the Holy One, at his work, and create creation. The Holy One said: It is not enough that I do nothing without their knowledge, but everything which I make in this world and in the world to come is prepared for them. That is what David said (in Ps. 31:20 [19]): HOW ABUNDANT IS THE GOOD WHICH YOU HAVE LAID UP FOR THOSE WHO FEAR YOU…. (12) (Gen. 27:28:) SO MAY GOD GIVE TO YOU. Let our master instruct us: Is it correct that one may fold his garments on the Sabbath? Thus have our masters taught (in Shab. 15:3): ONE MAY FOLD GARMENTS EVEN FOUR OR FIVE TIMES. ONE MAY ALSO MAKE BEDS ON THE NIGHT OF THE SABBATH (i.e., on Friday night) FOR THE SABBATH, BUT NOT ON THE SABBATH FOR THE NIGHT FOLLOWING THE SABBATH. Now concerning these garments, they said that one may fold any garments that one is to wear on the Sabbath; but < as for those > to be worn after the Sabbath, it is forbidden to fold them on the Sabbath. Also with respect to garments which are folded by two people, it is forbidden.⁴⁸yShab. 15:3 (15a); Shab. 113a. In the case of an individual, it is permitted to fold one. And he should not be apprehensive, because one should honor the Sabbath with his clothes, as stated (in Is. 68:13): AND YOU SHALL CALL THE SABBATH A DELIGHT.⁴⁹Cf. yPe’ah 8:8 (21b); PR 23:1. And in what way does Israel honor the Sabbath? Through eating, through drinking, and through clean clothes, because the Holy One did so from the beginning, as stated (in Gen. 3:21): THEN [THE LORD] GOD MADE TUNICS OF SKIN FOR ADAM AND HIS WIFE AND CLOTHED THEM. What were TUNICS OF SKIN? [Garments] of high priesthood, which the Holy One put on them, since he (Adam) was the glory of the world. Furthermore, our masters have also taught (in Zev. 14:4) BEFORE THE TABERNACLE WAS SET UP, THE HIGH PLACES WERE PERMITTED AND THE SACRIFICIAL SERVICE WAS PERFORMED BY THE FIRST-BORN.⁵⁰See above, 6:4, and the other references cited there. Therefore, the Holy One clothed Adam in garments of high priesthood, since he was the first-born of the world. Noah came [and passed them on to Shem; Shem] passed them on to Abraham; Abraham passed them on to Isaac; and Isaac passed them on to Esau, who was his first-born. Esau, however, saw his wives serving idols and deposited them (the clothes) with his mother. When Jacob arose and took the birthright of Esau, Rebekah said: Inasmuch as Jacob has taken the birthright from the hand of Esau, he has the right to put on these garments. Thus it is stated (in Gen. 27:15): THEN REBEKAH TOOK THE BEST GARMENTS OF HER OLDER SON ESAU, < WHICH WERE WITH HER IN THE HOUSE, AND HAD HER YOUNGER SON JACOB PUT THEM ON >. Jacob came in to his father Isaac and emitted an aroma on him. Thus it is stated (in Gen. 27:27): THEN HE SMELLED THE ODOR OF HIS GARMENTS AND BLESSED HIM…. How did he bless him? According to what they read on the matter (in Gen. 27:28): SO MAY GOD GIVE TO YOU…. (13) [(Gen. 27:28:) SO MAY GOD GIVE TO YOU.] It is written (in Job 29:19): MY ROOT IS OPEN UNTO WATER.⁵¹Cf. Gen. R. 66:1. Who spoke this verse? Job spoke it about himself, about the Temple, and about Jacob. In what way did he say about himself: MY ROOT IS OPEN … ? The doors of his house were open to those passing by, especially to Torah scholars. What is the meaning of UNTO (ele) WATER? To the rams (ele) of Torah and its warriors. It is just as you say (in Dan. 8:4): I SAW THE RAM CHARGING SEAWARD AND NORTHWARD. ["To water"] is not written here (in Job 29:19), but UNTO (ele) WATER, because the house of Job was opened to < such > wayfarers. Therefore (in Job 29:19, cont.): AND DEW SHALL LODGE ON MY BRANCHES (qatsir). R. Hanina said: Everybody saw that when Job harvested his field, there were clouds gathered over his harvest (qatsir) because it would not have recovered its freshness from the burning heat.⁵²Cf. MS 1240 from the De Rossi library in Parma: “Because he would plant it away from the burning heat.” Ergo (in Job 29:19): AND DEW SHALL LODGE ON MY BRANCHES (qatsir). Another interpretation (of Job 29:19): MY ROOT IS OPEN UNTO WATER. This refers to the Temple because its gates were open to the Torah. Thus it is stated (in Is. 55:1): HO, ALL WHO ARE THIRSTY, COME TO THE WATERS (of Torah). < It is > just as our masters have taught (in Sanh. 11 [10]:2):⁵³Cf. THag. 2:9; TSanh. 7:1; ySanh. 1:4 (19c); Sanh. 88b. THERE WERE THREE LAW COURTS THERE: ONE AT THE OPENING TO THE TEMPLE MOUNT, ONE AT THE OPENING TO THE TEMPLE COURT, AND ONE IN THE HALL OF HEWN STONES. Ergo (in Job 29:19): MY ROOT IS OPEN < UNTO WATER (of Torah) >…. What is the meaning (of ibid., cont.): AND DEW SHALL LODGE ON MY BRANCHES. That the dew does not [move] from there, as stated (in Ps. 133:3): LIKE THE DEW OF HERMON < WHICH COMES DOWN UPON THE HILLS OF ZION >. Another interpretation (of Job 29:19): MY ROOT IS OPEN UNTO WATER. This was Jacob pursuing < the water of Torah > in the academies which were open to the Torah. Therefore (ibid., cont.): AND DEW SHALL LODGE ON MY BRANCHES? For, when he comes to his father to receive ten blessings, he begins for YOU with dew (in Gen. 27:28): SO MAY GOD GIVE YOU FROM THE DEW OF HEAVEN…. (14) Another interpretation (of Gen. 27:28): SO MAY GOD GIVE TO YOU. May he give to you and give to you.⁵⁴Gen. R. 66:3. May he give to you from his own, may he give to you from what belongs to my ancestors, and may he give to you the blessing of Abraham. (Gen. 27:28:) SO MAY GOD GIVE TO YOU. What is the meaning of GOD? < That he acted > in justice. If you were worthy, he will give to you; but if not, he will not give to you. To Esau, however, he did not say this; but (according to Gen. 27:39): OF THE FAT PLACES OF THE EARTH < SHALL BE YOUR DWELLING >…. Whether you are righteous or wicked, he will give to you. Why? Isaac simply said this: Esau is wicked, and Jacob is righteous. Even though he performs a commandment and is afflicted, he does not voice a complaint [against divine justice. However, if the wicked one performs one commandment or prays, and is not answered, he begins to say]: Just as I have prayed to idols and found nothing tangible, [so I have prayed to God and found nothing tangible]. Solomon also said so. When he built the Temple, he prayed to the Holy One, as stated (in I Kings 8, beginning with vs. 12): THEN SOLOMON SAID: THE LORD SAID THAT HE WOULD DWELL IN THICK DARKNESS. He began reciting his prayers and said: Sovereign of the World, when someone from Israel comes to pray in the future and asks for sons or for something else, if he is worthy, give to him; but if not, do not give to him. Thus it is stated (in vs. 39): AND GIVE TO EACH ONE ACCORDING TO ALL HIS WAYS, SINCE YOU KNOW HIS HEART. But if a foreigner should come to pray there, give to him whatever he asks. Thus it is stated (in vss. 41 & 43): AND ALSO UNTO THE FOREIGNER … YOU SHALL {ALSO} HEARKEN IN HEAVEN…. For perhaps, if you do not do for him all that he asks, he will talk and say to himself: So it is with this house of Solomon. I have gone from one end of the world to the other and have been worn out from so many journeyings. Then I came and prayed in here and have found nothing tangible in here, just as I did not find it in idolatry. Ergo (in Gen. 27:39): SEE, OF THE FAT PLACES OF THE EARTH < SHALL BE YOUR DWELLING >…. Why? Because he is lacking faith. But to Jacob, since he possessed faith and was righteous, he said (in Gen. 27:28): SO MAY GOD GIVE TO YOU, < i.e., > injustice. (15) [(Gen. 27:28:) SO MAY < GOD > GIVE TO YOU.] What is written above of the matter (in Gen. 27:1, 6, 17)? NOW IT CAME TO PASS, THAT WHEN ISAAC WAS OLD < AND HIS EYES WERE TOO WEAK TO SEE >…. THEN REBEKAH SAID UNTO HER SON JACOB…. THEN SHE GAVE HIM THE DELICACIES…. R. Judah b. R. Shallum the Levite said in the name of R. Helbo: She brought him in as far as her partition, as far as she had authority to enter.⁵⁵Gen. R. 65:17. She said to him: My son, I have accompanied you in this far. From here on your God will accompany you in. He entered as he said to him (to Isaac in Gen. 27:20): BECAUSE THE LORD YOUR GOD MADE IT HAPPEN FOR ME. R. Johanan said: When he said: BECAUSE THE LORD YOUR GOD MADE IT HAPPEN FOR ME,⁵⁶See above, 6:10; Gen. R. 65:19. Isaac said: This language is not the language of Esau, but the language of Jacob, as stated (in vs. 22): THE VOICE IS THE VOICE OF JACOB. You know that it is so. When Jacob entered, what did he say (in vs. 19)? PLEASE ARISE; SIT UP < AND EAT >…. But when Esau entered, [what did he say to him (in vs. 31)? LET MY FATHER ARISE. Look at] what he is saying, how he speaks with difficulty: LET MY FATHER ARISE…. Isaac began saying to Jacob (in vs. 21): PLEASE COME NEARER AND LET ME TOUCH YOU, < MY SON >…. R.Joshua said: When he said (in vs. 21): PLEASE COME NEARER, his body trembled, and he hung back like wax.⁵⁷Cf. Gen. R. 44:3; 65:19. What did the Holy One do? He spoke to two of the angels, to Gabriel and Michael, and they assisted him, Michael to his right and Gabriel to his left, with that one in his glory, may his name be blessed, supporting him from his rear. Then he said to him: Jacob, why are you afraid, with your body buckling over upon itself? I am God. My army⁵⁸Gk.: stratia. < has come > to help you, and they are supporting you. Still, you are afraid! Thus it is stated (in Is. 41:10): FEAR NOT, FOR I AM WITH YOU; BE NOT DISMAYED, FOR I AM YOUR GOD. I STRENGTHEN YOU, I ALSO HELP YOU, AND I UPHOLD YOU WITH MY VICTORIOUS RIGHT HAND. FEAR NOT, FOR I AM WITH YOU. Let not your body sink down, FOR I AM WITH YOU. BE NOT DISMAYED, FOR I AM YOUR GOD. I STRENGTHEN YOU with Michael. I ALSO HELP YOU with Gabriel. AND I UPHOLD YOU WITH MY VICTORIOUS RIGHT HAND. Immediately [Isaac] said to him (in Gen. 27:22): THE VOICE IS THE VOICE OF JACOB, BUT THE HANDS ARE THE HANDS OF ESAU. Your power is stronger than his. If Esau captures anyone, see, he is in his hand; but if [that one] flees, he cannot do a thing to him. With you, however, even though someone flees from one end of the world to [the other], (in vs. 22): THE VOICE IS THE VOICE OF JACOB. You say something in the synagogue; and look, it comes to pass of its own accord. (16) (Gen. 27:22:) THE VOICE IS THE VOICE OF JACOB. All voices are yours, as stated (in Exod. 19:16): AND THERE WERE VOICES (of thunder) AND LIGHTNINGS. And the rains come down only due to you, as stated (in Jer. 10:13): WHEN HE SOUNDS HIS VOICE, THERE IS TUMULT IN THE WATERS OF HEAVEN. Another interpretation (of Gen. 27:22): THE VOICE IS THE VOICE OF JACOB, BUT THE HANDS ARE THE HANDS OF ESAU. The hands of Esau shall be shaken when the voice of Jacob comes. This (coming voice of Jacob) refers to the Messianic King, according to what is stated (in Is. 40:9): GO UP UPON A HIGH MOUNTAIN, O HERALD OF GOOD TIDINGS TO ZION, RAISE YOUR VOICE WITH STRENGTH. Another interpretation (of Gen. 27:22): THE VOICE IS THE VOICE OF JACOB, < BUT THE HANDS ARE THE HANDS OF ESAU >. He said to him: In respect to your brother Esau, if misfortune touches him, he begins reviling and cursing; but in your case, if afflictions touch you, practice self-restraint and do not show anger toward your Creator through your voice. And if you prattle with your voice, THE HANDS OF ESAU will be touching you; [but, if not, THE VOICE IS THE VOICE OF JACOB. What is the meaning of BUT THE HANDS ARE THE HANDS OF ESAU?] That which you find at Rephidim. The Israelites prattled < there > with their voice and said (in Exod. 17:7): IS THE LORD PRESENT AMONG US < OR NOT >? Immediately Amalek came against them, as stated (in vs. 8): THEN AMALEK CAME < AND FOUGHT WITH ISRAEL AT REPHIDIM >. Isaac said to him (in Gen. 27:24): IS THIS YOU, MY SON ESAU? He said to him: It is I. He said to him (in vs. 25): SERVE ME, AND LET ME EAT…. < SO HE SERVED HIM, AND HE ATE. HE ALSO BROUGHT HIM WINE, AND HE DRANK >. Where did he get wine from? Note, we find that his mother did not give him wine. Rather (in Gen. 27:17): SHE GAVE HIM THE DELICACIES…. Then who brought him the wine? Michael brought it to him, wine from the Garden of Eden.⁵⁹Targum Pseudo-Jonathan, Gen. 27:25. Our masters have said: You only find wine resulting in a blessing in case of this < wine > and Abraham's, of whom it is stated (in Gen. 14:18f.): AND MELCHIZEDEK KING OF SALEM BROUGHT OUT BREAD AND WINE…. < AND HE BLESSED HIM >.⁶⁰Cf. Gen. R. 43:6. And in case of this < wine > also, when he had drunk it, he blessed him. He said to him (in vs. 26f.): PLEASE COME NEARER AND KISS ME, MY SON; SO HE CAME NEARER AND KISSED HIM…. [It should have said: "Aha, the odor of his clothes; then he blessed him." Instead he said (in vs. 27): AHA, THE ODOR OF MY SON IS LIKE THE ODOR OF A FIELD.] And he should have said: "Aha, the odor of my son's clothes." Instead he said to him (ibid.): AHA, THE ODOR OF MY SON. < The verse > is teaching that the odor of the righteous is a hint of the world to come. What is the meaning of LIKE THE ODOR OF A FIELD … ? That < his clothes > were the garments of the first Adam and bore an odor from the garden of Eden.⁶¹See below, 6:22; Gen. R. 65:22. He immediately said to him (in vs. 28): SO MAY GOD GIVE TO YOU FROM THE DEW OF HEAVEN. This is Torah, as stated (in Deut. 32:2) LET MY SPEECH DRIP DOWN LIKE THE DEW. (Gen. 27:28, cont.:) AND THE FAT PLACES OF THE EARTH. These are the Prophets. (Ibid., cont.:) AND ABUNDANCE OF GRAIN. This is Talmud. (Ibid., cont.:) AND NEW WINE. Here are the Midrashim.⁶²Gen. R. 66:3. Another interpretation (of Gen. 27:28): FROM THE DEW OF HEAVEN. This is the manna, according to what is stated (in Numb. 11:9): SO WHEN THE DEW CAME DOWN < UPON THE CAMP AT NIGHT, THE MANNA WOULD FALL UPON IT >. (Gen. 27:28, cont.:) AND THE FAT PLACES OF THE EARTH. Here is the well.⁶³See Exod. 17:6; Numb. 21:16-18. According to tradition this well followed Israel in the wilderness. See, e.g., TSuk. 3:11-13. Similarly I Corinthians 10:4. Another interpretation (of Gen. 27:28): FROM THE DEW OF HEAVEN. This is Jerusalem, according to what is stated (in Ps. 133:3): LIKE THE DEW OF HERMON < WHICH COMES DOWN UPON THE HILLS OF ZION >. (Gen. 27:28, cont.:) AND THE FAT PLACES OF THE EARTH. Here is the fine flour of the oblations. (Ibid., cont.:) AND ABUNDANCE OF GRAIN AND NEW WINE. Here is olive oil. Another interpretation (of Gen. 27:28): AND ABUNDANCE OF GRAIN AND NEW WINE. These are high priests. When he had given him these blessings (in vs. 29), he added six < more > blessings so that there would be ten. These are the following:⁶⁴Gen. R. 67:10; Targum Pseudo-Jonathan, Gen. 27:29; Frag. (Jerusalem) Targum, Gen. 27:29.
MAY PEOPLES SERVE YOU. These are the children of Noah.
AND MAY NATIONS BOW DOWN TO YOU. These are the children of Keturah (Gen. 25:1-4).
BE MASTER OVER YOUR BROTHERS. These are the children of Ishmael.
AND MAY YOUR MOTHER'S CHILDREN BOW DOWN TO YOU. These are the children of Esau.
CURSED BE THOSE WHO CURSE YOU. These are Balaam and his colleagues.
AND BLESSED BE THOSE WHO BLESS YOU. These are Moses and his colleagues. (17) When Jacob came to bless Judah, he said to him (in Gen. 49:8): AND MAY YOUR FATHER'S CHILDREN BOW DOWN TO YOU, because he had a lot of wives. But Isaac, because he only had Rebekah, said to Jacob (in Gen. 27:29): AND MAY YOUR MOTHER'S CHILDREN BOW DOWN TO YOU.⁶⁵Gen. R. 66:4. (Gen. 27:30:) AND IT CAME TO PASS, WHEN ISAAC HAD FINISHED BLESSING JACOB, AND < JACOB > HAD JUST GONE OUT, GONE OUT.⁶⁶Such verbal repetition, with the first verb vocalized as an infinitive absolute, is common in biblical Hebrew and generally indicates emphasis. Two departures are recorded here: GONE OUT, GONE OUT. {Isaac said:} Isaac's gateway⁶⁷The Buber text reads “window” (hallon) here, but the word makes little sense. Buber himself suggests this emendation of “gateway” (pilon, from the Gk.: pylon). So Gen. R. 66:5. had two ends, a gate to the north and a gate to the south. Jacob left with the plate⁶⁸Gk.: diskos; Lat.: discus. in his hand. He saw Esau and hid behind the door. One who is in the light does not see {him. He forgets him.} [one who is in the darkness].⁶⁹See Tanh., Gen. 6:11. Ergo: JUST GONE OUT, GONE OUT. < He hid > because, if Esau had seen him, he would have killed him. R. Joshua ben Levi said: At the second hour (8:00 A.M.) he learned Esau had gone in to his father, and at the sixth hour (12:00 M.) he was going out. But, while Jacob was detained [for so long] over all this business, where was Esau during this time? R. Joshua ben Levi said: He was catching game and binding it, but an angel was setting it free and driving it away.⁷⁰See above, 6:10. That is what is stated (in Prov. 12:27): A DECEPTIVE ONE SHALL NOT ROAST HIS GAME, BUT A DILIGENT ONE IS A PERSON OF PRECIOUS WEALTH.⁷¹According to Targum Pseudo-Jonathan, Gen. 27:31, Esau deceived his father by serving him dog meat instead of the venison he had been unable to catch. It was not known to Jacob what miracles were performed for him, for, while he was going out, Esau was coming in. Thus it is stated (in Gen. 27:30): AND < JACOB > HAD JUST GONE OUT, GONE OUT…. Therefore, David has said (in Ps. 86:10): FOR YOU ARE GREAT, AND YOU PERFORM WONDERS (rt.: PL'), YOU GOD BY YOURSELF. You know what miracles and wonders (rt.: PL') you are doing with such a person, but he does not know. This person sleeps upon his bed < and > arises to put on his clothes. Unless they make a search (rt.: PL') for whether there is a snake or a scorpion there, he will cast them off without knowing about them and < so > be delivered from them. Therefore, David has said to him: < It is > for you alone to do wonders (rt.: PL'); < it is incumbent > upon us to be blessing you, as stated (in Ps. 72:18): BLESSED BE THE LORD GOD < OF ISRAEL, WHO ALONE DOES WONDERS (rt.: PL') >. In Egypt you did miracles for us, and we on our part uttered a song by the sea for you (in Exod. 15:1-18). The Holy One said to them: In this world I have performed wonders (rt.: PL') for you and redeemed you from the bondage of Egypt. Thus I am going to redeem you in the world to come from the bondage of Edom (i.e., of Esau) and perform wonders for you. It is so stated (in Micah 7:15): AS IN THE DAYS OF YOUR EXODUS FROM [THE LAND OF EGYPT], I WILL SHOW HIM WONDERS (rt.: PL'). (18) (Cant. 5:2:) I SLEEP, BUT MY HEART IS AWAKE.⁷²PRK 5:6; PR 15:6; Cant. R. 5:2:1-2. The congregation of Israel said to the Holy One: Sovereign of the Universe, I SLEEP without the Holy Temple, BUT MY HEART IS AWAKE in the synagogues and in the academies. I SLEEP without the sacrifices, BUT MY HEART IS AWAKE in the commandments and almsgiving. I SLEEP without the good deeds, BUT MY HEART IS AWAKE for performing them. I SLEEP without the end time, BUT MY HEART IS AWAKE for the redemption. I SLEEP without the redemption, BUT MY HEART IS AWAKE for the Holy One when he redeems me. R. Hiyya bar Abba said: {How} [Where] do we find that the Holy One is called the Heart of Israel? In this scripture (Ps. 73:26): GOD IS THE ROCK OF MY HEART AND MY PORTION FOREVER. (Cant. 5:2, cont.:) THE SOUND OF MY BELOVED KNOCKING. This refers to Moses, since it is stated (in Exod. 11:4): THEN MOSES SAID: THUS SAYS THE LORD: ABOUT MIDNIGHT . (Cant. 5:2, cont.:) OPEN FOR ME. R. Jose said: The Holy One said: Make an opening for me as with the point of a needle so that I may open up [an opening] for you through which tents and {siege fortifications} [< even > a camp]⁷³Lat.: castra. can pass. (Cant. 5:2, cont.:) MY SISTER (rt.: 'H), < so named > in Egypt, where they became grafted (rt.: 'HH) to me by < performing > two commandments through the blood of the paschal offering and through the blood of circumcision. (Ibid., cont.:) MY BELOVED (rt.: R'H): They became beloved (rt.: R'H) to him at the sea and said (in Exod. 15:18): THE LORD SHALL REIGN FOR EVER AND EVER. (Cant. 5:2, cont.:) MY DOVE, < so named > in Marah where they were given orders for me⁷⁴The translation follows MS 1240 of the De Rossi Library in Parma, which is similar to PRK 5:6. The Buber text reads: “I myself was given orders.” like a dove through commandments (see Exod. 15:23-25) (Cant. 5:2, cont.:) MY INNOCENT, because they became innocent to me at Sinai and said (in Exod. 24:7): ALL THAT THE LORD HAS SPOKEN WE WILL DO AND OBEY. (Cant. 5:2, cont.:) FOR MY HEAD IS DRENCHED WITH DEW, since it is stated (in Jud. 5:4): EVEN THE HEAVENS DRIPPED. Another interpretation (of Cant. 5:2): I SLEEP…. Jacob had given up hope that he would receive blessings from Isaac. Yet (ibid., cont.): BUT MY HEART IS AWAKE. (Gen. 27:6, 8-10:) AND REBEKAH SPOKE < UNTO JACOB >…. AND NOW MY SON, HEED ME IN WHAT . PLEASE GO TO THE FLOCK…. THEN BRING IT TO YOUR FATHER…. He said to her (in vss. 11f.): LOOK, MY BROTHER ESAU IS A HAIRY MAN…. PERHAPS MY FATHER WILL FEEL ME…. He said to her: Do you not know that anyone who makes fun of his father is < as guilty > as if he were serving idols? Thus it is stated (in vs. 12, cont.): AND IN HIS EYES I SHALL BE LIKE ONE WHO MOCKS. Now one who mocks is nothing but an idolater, since it is stated (in Jer. 10:15): THEY (i.e., idols) ARE VANITY, A WORK OF MOCKERY. (Gen. 27:12, cont.:) THEN I WILL BRING UPON MYSELF A CURSE INSTEAD OF A BLESSING. The Holy One put in her heart (according to Cant. 5:2) THE SOUND OF MY BELOVED KNOCKING. (Ps. 122:8:) FOR THE SAKE OF MY BROTHERS AND COMPANIONS LET ME PLEASE SAY: PEACE BE WITH YOU.⁷⁵Buber finds the language confused here. According to the next paragraph, what the Holy One put in Rebekah’s heart was an answer to quiet Jacob’s concern. THE SOUND OF MY BELOVED KNOCKING might then be how Jacob heard her answer from the psalm as to why he should go and greet Isaac. (Cant. 5:2, cont.:) MY INNOCENT (tammati), < i.e., > MY TWIN (when vocalized as tomati), since she had borne {two} twins. MY INNOCENT (tammati) because < the plan > was not from Rebekah. Rather the Holy One had put it in her heart. She said to him: When the first Adam sinned, was he cursed? Was not his mother cursed?⁷⁶The point is explained in Gen. R. 65:15, which adds the following: “Thus it is stated (in Gen. 3:17): CURSED IS THE LAND BECAUSE OF YOU.” Since LAND here is the feminine form of “Adam,” the midrash interprets the cursed land as his mother. And now it is my < turn >. Fulfill your < destiny > ; and if you should be cursed, your curse will fall upon me. Thus it is stated (in Gen. 27:13): YOUR CURSE, MY SON, BE UPON ME! … [Why?] The Holy One said to him: See, I have crowned you with blessings, as stated (in Cant. 5:2, cont.): FOR MY HEAD IS DRENCHED WITH DEW. He went immediately. (According to Gen. 27:14:) THEN HE WENT TO GET THEM AND BROUGHT THEM TO HIS MOTHER…. He went in with his father and received the blessings, as stated (in vs. 28): SO MAY GOD GIVE TO YOU < FROM THE DEW OF HEAVEN >…. (19) It is written (in Micah 5:6 [7]): THEN THE REMNANT OF JACOB SHALL BE IN THE MIDST OF MANY PEOPLES, < LIKE DEW >…. THEN THE REMNANT OF JACOB…. These are the remnant of which the Holy One spoke to Elijah (in I Kings 19:18): YET I WILL LEAVE SEVEN THOUSAND IN ISRAEL, ALL THE KNEES THAT HAVE NOT KNELT TO BAAL >….⁷⁷Cf. Romans 11:4. These are also the ones who were separated out in the days of Gideon when he said to the Holy One (in Jud. 6:36f.): IF YOU WILL REALLY SAVE ISRAEL BY MY HAND, AS YOU SAID, SEE, I AM PLACING < A FLEECE OF WOOL >…. The Holy One said to him: I have had it written (in Hos. 14:6 [5]): I WILL BE FOR ISRAEL LIKE THE DEW. But you have said (in Jud. 6:37, cont.): < IF THERE IS DEW UPON FLEECE ONLY > AND DRYNESS UPON ALL THE GROUND, …. Is it possible! I do not act so! How is it shown? In that "and God did so" is not written here (in vs. 38) but AND IT WAS SO, < i.e., > it happened of its own accord. However, when he said (in vs. 39): LET THERE BE DRYNESS UPON THE FLEECE ONLY, < there follows > immediately (in vs. 40): AND GOD DID SO ON THAT DAY…. Why? Because it is so written (in Hos. 14:6 [5]): I WILL BE FOR ISRAEL LIKE THE DEW. The Holy One said to him (in Jud. 7:4, 6): {THE PEOPLE WHO ARE WITH YOU ARE TOO MANY} [THE PEOPLE ARE STILL TOO MANY]. BRING THEM DOWN TO THE WATER, AND I WILL TEST THEM FOR YOU THERE…. NOW THE NUMBER OF THOSE WHO LAPPED…. Those who knelt upon their knees to drink water, willing or not, were bowing down to idols.⁷⁸According to the parallel account in Yalqut Shim‘oni, Jud., 62: “Gideon’s generation was bowing down to a reflection (in the water).” See ‘AZ 47a. The Holy One said to him (in vs. 7): THROUGH THE THREE HUNDRED MEN WHO LAPPED I WILL DELIVER YOU. As for the hundreds (of others) who have not bowed down, these have risen up. Concerning them it says (in I Kings 19:18): YET I WILL LET REMAIN IN ISRAEL SEVEN THOUSAND, ALL THE KNEES THAT HAVE NOT KNELT TO BAAL >…. So it is about them that it says (in Micah 5:6 [7]): THEN THE REMNANT OF JACOB SHALL BE < IN THE MIDST OF MANY PEOPLES >, LIKE DEW FROM THE LORD; for the dew is a sign⁷⁹Gk.: semion. of the resurrection of the dead. So also has Isaiah said (in Is. 26:19): LET YOUR DEAD LIVE! [LET MY CORPSES ARISE!… FOR YOUR DEW IS LIKE THE DEW OF LIGHTS]. Rav Ariste said in the name of R. Berekhyah: Isaiah proclaimed before the Holy One: LET YOUR DEAD LIVE, < i.e., > those who were dishonored {for our sake. One} was crucified.⁸⁰The Buber text, which reads “we shall crucify” instead of “was crucified,” is difficult. This translation follows Yalqut Shim‘oni, Is. 298 (430); Aggadat Bereshit 43:4. Why? Because he had circumcised his son. And one was burned. Why? Because he had observed the Sabbath. And another was killed. Why? Because he had read the Torah. For this reason it sae: LET YOUR DEAD LIVE, < i.e., > those who were dishonored {for our sake. One} was crucified.⁸¹The Buber text, which reads “we shall crucify” instead of “was crucified,” is difficult. This translation follows Yalqut Shim‘oni, Is. 298 (430); Aggadat Bereshit 43:4. Why? Because he had circumcised his son. And one was burned. Why? Because he had observed the Sabbath. And another was killed. Why? Because he had read the Torah. For this reason it saRIP DEW > >. You find that even righteous ones do not control the dew. {The Holy One said to him.} [Rather it is the Holy One] by himself. You want to know < that >, when Elijah arose and said (in I Kings 17:1): DURING THESE YEARS THERE SHALL NEITHER BE DEW NOR [RAIN, the Holy one did not hearken]. Instead, the dew was coming down. Where is it shown? Where he says to Elijah (in I Kings 18:1): GO, APPEAR TO AHAB, AND I WILL SEND [RAIN] < UPON THE FACE OF THE GROUND >. "Dew" is not written here. Instead < he said >: AND I WILL SEND RAIN UPON THE FACE OF THE GROUND. From here it follows that the dew had been coming down from the Holy One all the time in order to make known that no one is master of the dew but the Holy One. {And the Holy One said} [Thus did the Holy One say] to Israel: When you do my will, just as no mortal rules over the dew, so no mortal rules over you. Thus it is stated (in Micah 5:6 [7]): THEN THE REMNANT OF JACOB SHALL BE < IN THE MIDST OF MANY PEOPLES, LIKE DEW FROM THE LORD >…. (20) It is written (in Ps. 121:1): A SONG OF ASCENTS. I WILL LIFT UP MY EYES UNTO THE MOUNTAINS. FROM WHERE WILL MY HELP COME? It is also written (in Zech. 4:7): WHO ARE YOU, O GREAT MOUNTAIN, BEFORE ZERUBBABEL? BECOME LEVEL GROUND.⁸²Tanh., Gen. 6:14. What is the meaning of WHO ARE YOU, O GREAT MOUNTAIN? This is the Messianic King. Then why does it call him GREAT MOUNTAIN? Because he is greater than the ancestors, as stated (in Is. 52:13): BEHOLD, MY SERVANT SHALL BRING LOW.⁸³The Masoretic Text reads: SHALL PROSPER. HE SHALL BE EXALTED, LIFTED UP, AND BECOME EXCEEDINGLY TALL. HE SHALL BE EXALTED (rt.: RWM) more than Abraham, LIFTED UP more than Moses, AND BECOME EXCEEDINGLY TALL, more so than the ministering angels. < HE SHALL BE EXALTED > more than Abraham, of whom it is written (in Gen. 14:22): I HAVE RAISED (rt.: RWM) MY HAND UNTO THE LORD. < He shall be > LIFTED UP more than Moses, of whom it is stated (in Numb. 11:12): THAT YOU (the LORD) SHOULD SAY TO ME (Moses): LIFT THEM UP IN YOUR BOSOM AS THE NURSE LIFTS UP A SUCKLING CHILD. AND < he shall > BECOME… TALL (rt.: GBH), more than the ministering angels, of whom it is stated (in Ezek. 1:18): THEIR (the angelic wheels') RIMS (rt.: GBB) WERE BOTH TALL (rt.: GBH) < AND AWESOME >…. From whom did he arise? From [Zerubbabel, and Zerubbabel < arose >] from David. Thus it is stated (in I Chron 3:10-24): AND SOLOMON'S SON WAS REHOBOAM, ABIJAH HIS SON, ASA HIS SON, JEHOSHAPHAT HIS SON, JORAM HIS SON, AHAZIAH HIS SON, JOASH HIS SON, AMAZIAH HIS SON, AZARIAH HIS SON, [JOTHAM HIS SON], AHAZ HIS SON, HEZEKIAH HIS SON, MANASSEH HIS SON, AMON HIS SON, AND JOSIAH HIS SON. NOW THE SONS OF JOSIAH WERE JOHANAN THE FIRST-BORN, JEHOIAKIM THE SECOND, ZEDEKIAH THE THIRD, AND SHALLUM THE FOURTH. THE SONS OF JEHOIAKIM WERE HIS SON JECONIAH AND HIS SON ZEDEKIAH. AND THE SONS OF JECONIAH, THE CAPTIVE, WERE SHEALTIEL HIS SON, MALCHIRAM, PEDAIAH, SHENAZZAR, JEKAMIAH, HOSHAMA, AND NEDABIAH. THE SONS OF PEDAIAH WERE ZERUBBABEL AND SHIMEI. THE SONS OF ZERUBBABEL WERE MESHULLAM AND HANANIAH, AND SHELOMITH WAS THEIR SISTER; ALSO HASHUBAH, OHEL, BERECHIAH, (HASARIAH) [HASADIAH], JUSHABHESED: FIVE (from after the exile). AND THE SONS OF HANANIAH WERE (PELITIA) [PELATIAH] AND JESHAIAH. AND THE SONS OF < JESHAIAH >: REPHAIAH; THE SONS OF < REPHAIAH >: ARNAN; THE SONS OF < ARNAN >: OBADIAH; THE SONS OF < OBADIAH >: SHECANIAH; THE SONS OF SHECANIAH: SHEMAIAH. THE SONS OF SHEMAIAH WERE HATTUSH, IGAL, [BARIAH], NEARIAH, AND SHAPHAT: SIX. THE SONS OF NEARIAH WERE ELIOENAI, HIZKIAH, AND AZRIKAM: THREE. AND THE SONS OF ELIOENAI WERE HODAVIAH, ELIASHIB, PELAIAH, AKKUB, JOHANAN, DELAIAH, AND ANANI: SEVEN. Now up to here the Scripture has given [you] detail. Who is Anani? This is the Messianic [King], as stated (in Dan. 7:13): AS I WAS LOOKING ON (IN A VISION AT NIGHT) [IN THE NIGHT VISIONS], BEHOLD, ALONG WITH ANANI⁸⁴The Masoretic Text vocalizes ‘anani as ‘anane, which means “clouds.” OF < HEAVEN, ONE LIKE A HUMAN BEING >…. What is the meaning of the SEVEN (in I Chron. 3:24)? [What is] that which is written about the Messiah? That which is stated (in Zech. 4:10): FOR WHOEVER HAS DESPISED THE DAY OF SMALL THINGS SHALL REJOICE TO SEE THE PLUMMET IN THE HAND OF ZERUBBABEL, < EVEN > SEVEN: (BEHOLD), [THESE ARE] THE EYES ('ene) OF THE LORD. THEY ROAM AROUND ALL THE EARTH. It is therefore stated (in Zech. 4:7): WHO ARE YOU, O GREAT MOUNTAIN, BEFORE ZERUBBABEL? BECOME LEVEL GROUND. This is what is written about him (in Is. 11:4): SO HE SHALL JUDGE THE POOR WITH RIGHTEOUSNESS AND DECIDE WITH EQUITY < FOR THE MEEK ('anawi) OF THE EARTH >…. (Zech. 4:7, cont.:) FOR HE SHALL BRING FORTH THE CORNERSTONE. This is the stone of Jacob, about which it is stated (in Gen. 28:18): THEN JACOB AROSE EARLY IN THE MORNING, TOOK THE STONE < WHICH HE HAD PUT UNDER HIS HEAD, SET IT UP AS A PILLAR >…. And so Daniel has stated (in Dan. 2:34): YOU LOOKED ON UNTIL A STONE WAS CUT OUT WITH[OUT] HANDS < AND SMOTE THE IMAGE >…. It is also written (in vs. 35): THEN < THE IRON, THE CLAY, THE BRASS, THE SILVER, AND THE GOLD > WERE BROKEN IN PIECES (INTO ONE < MASS >) [TOGETHER]… [AND THE STONE WHICH SMOTE THE IMAGE BECAME A GREAT MOUNTAIN]. Now what is [A GREAT] MOUNTAIN? (Zech. 4:7): WHO ARE YOU, O GREAT MOUNTAIN? And from where does it come? By way of the mountains, as stated (in Is. 52:7): HOW BEAUTIFUL UPON THE MOUNTAINS ARE THE FEET OF THE ONE BRINGING GOOD TIDINGS. In that hour Israel shall look and say (with Ps. 121:1f.): I WILL LIFT UP EYES MY UNTO THE MOUNTAINS. < FROM WHERE WILL MY HELP COME? > MY HELP COMES FROM THE LORD…. (21) (Gen. 27:33:) THEN ISAAC TREMBLED < EXCEEDINGLY GREATLY >…. This text is related (to Prov. 16:1): ONE MAY POSSESS THE CONSIDERATIONS OF THE HEART, BUT THE ANSWER OF THE TONGUE COMES FROM THE LORD. What are the considerations of the heart? [If] one [has] an account or any business with his associate, he may think in his heart and say: If we should stand [with him] (in court), he would say thus and so to me; and I would say thus and so to him. < When > he does stand against me, it turns out that after all the things that he was considering, he does not speak < them >, but forgets. Ergo: Solomon said it well (in Prov. 16:1): ONE MAY POSSESS THE CONSIDERATIONS OF THE HEART, BUT THE ANSWER OF THE TONGUE COMES FROM THE LORD. Another interpretation (of Prov. 16:1): ONE MAY POSSESS THE CONSIDERATIONS OF THE HEART. R. Levi said: The Holy One created six members for a person, three under his control and three not under his control.⁸⁵Cf. Gen. R. 67:3. Now these are the three which are not under his control: The nose, the eye, and the ear. How so? In the case of someone passing unexpectedly through a market where they were burning incense before an idol, he did not wish to smell it. Even though he does not wish to smell it, what should he do? Thus it is that the nose is not under one's control. Likewise the eye is not under one's control. How so? < If > one passed through the market and saw a transgression, but did not want < to see it >, what should he do? Why? Because the eye is not under his control. Likewise the ear is not under one's control. How so? < If > he was walking along and heard a person reviling and blaspheming, he did not want to hear blasphemies. But nevertheless, he was under an obligation in regard to the rending of garments. Thus R. Simeon has said: One who hears and one who blasphemes are < both > under an obligation in regard to the rending of garments.⁸⁶See yMQ 3:7 (83b); ySanh. 7:10 (25b); MQ 26a; Sanh. 60a. Since the blasphemies have multiplied, you have to stop. It is evident that no one can < stand > listening to blasphemies,⁸⁷Gk.: blasphemia. but what can one do when his ears are not under his control? Now these are the three which are under his control: The mouth, the hand, and the foot. In the case of the hand, if someone wants to steal, he steals; and if not, he does not steal. Also, if he wants to kill with his hand, he kills; and if not, he does not kill. So much for the hand. In the case of the foot, if someone wants to go on foot to serve an idol, he goes; and if not, he does not go. Also, if he wants to carry out a commandment, he performs it; and if not, he does not perform it. Likewise, in the case of the mouth, if someone wants to speak, [whether good or evil], he speaks; and if not, he does not speak. Ergo (in Prov. 16:1): ONE MAY POSSESS THE CONSIDERATIONS OF THE HEART. (22) Another interpretation (of Gen. 27:33): THEN ISAAC TREMBLED EXCEEDINGLY GREATLY. R. Levi said in the name of R. Hama bar Hanina:⁸⁸See Tanh., Gen. 6:13. One does not say: EXCEEDINGLY GREATLY unless there was another < event > before it (for it to exceed). So what were the two tremblings that Isaac had? One was on Mount Moriah when his father bound him and took up the knife to slaughter him. The Holy One appeared above the angels and opened up the firmament. When Isaac raised his eyes and saw the chambers of the chariot, he trembled and shook. But here he trembled, and his trembling was greater than the first time! There he trembled when he saw the Holy One, the chambers of the chariot, and the angels. But here, because Jacob had entered and taken the blessings, his trembling was greater than that < former > trembling. But why did he tremble? Nathan the Haver said in the name of R. Aha and R. Judah b. R. Shallum the Levite < who said > in the name of R. Johanan: When Jacob entered, the Garden of Eden entered with him, as stated (in Gen. 27:27): THEN HE SMELLED THE ODOR OF HIS GARMENTS….⁸⁹See above, 6:16; Gen. R. 65:22; Cant. R. 4:11:2. And note that he did not put on anything but clothes of goat's hair, as stated (in vs. 16): THEN SHE CLOTHED HIS ARMS < AND THE HAIRLESS PART OF HIS NECK > WITH THE SKINS OF GOAT KIDS. And you do not have a worse odor in the < whole > world than goatskins washed smooth. But what is the meaning (of vs. 27): THEN HE SMELLED THE ODOR OF HIS GARMENTS? Some interpret it to say: The Holy One blew on the clothes of Isaac the odor of the incense which was going to be used in the Temple. When Esau the Wicked entered, however, < the result was as > R. Aha and R. Johanan have said: Gehinnom entered with him. Thus it is stated (in Prov. 18:3): WHEN A WICKED ONE COMES, THERE IS ALSO DESPISING; AND WITH DISGRACE, SHAME. When Esau arrived, Isaac perceived the house becoming hot and < so > perceived Gehinnom.⁹⁰See above, 6:1, 4. He began to scream and tremble, as stated (in Gen. 27:33): THEN ISAAC TREMBLED < EXCEEDINGLY GREATLY >. [(Gen. 27:33, cont.:) AND SAID: WHO THEN (mi 'efo')?] What is the meaning of MY 'EFO' (rt.: 'P')? Mi 'efoh (rt.: 'PH)?⁹¹Gen. R. 67:2; Cant. R. 4:11:2. Isaac said: Sovereign of the Universe: Who is being baked (mi ne'efah, rt.: 'PH) in this oven (i.e., of Gehinnom), I or my son Jacob? The Holy One said to him: Neither you nor your son Jacob. But who? (Ibid., cont.:) HE THAT HAS HUNTED GAME. This is Esau, as stated (in Gen. 25:27): ESAU BECAME A CUNNING HUNTER. (23) Another interpretation (of Gen. 27:33): Why did he tremble? Because he had blessed the younger before the elder; for he had intended to bless both of them. So he called Esau in order to bless him first, since he was the elder. Then afterwards, < he would call > Jacob. So he intended. Why? Because before the Holy One it is difficult to supplant a genealogical chain, to replace primogeniture. So note that he only called Esau. On what basis do you say that he wished to bless Jacob? On the basis of what Jacob said, {and he said} [to his mother] (in Gen. 27:12): THEN I WILL BRING UPON MYSELF A CURSE INSTEAD OF A BLESSING. He said to her: Even the blessing which he was going to give me, in the end he will not give me. Isaac only trembled when he said: What sin is on my hands that the genealogical chain should be ruined at my hands, for me to bless the younger < first > and the elder afterwards? And so you find: In every place Moses comes before Aaron;⁹²Cf. Mekhilta de Rabbi Ishmael, Pisha, 1. but when it comes to genealogy, Aaron is before Moses. Thus it is stated (in Numb. 3:1): NOW THESE ARE THE DESCENDANTS OF AARON AND MOSES. R. Abba said in the name of R. Johanan of the Bet Guvrin: In the case of Reuben also, when that event (the selling of Joseph) happened at his hands, his father gave his birthright to Joseph. Thus it is stated (in I Chron. 5:1): AND THE SONS OF REUBEN, THE FIRST-BORN OF ISRAEL. NOW HE IS FIRST-BORN; BUT, WHEN HE HAD DEFILED HIS FATHER'S BED, HIS BIRTHRIGHT WAS GIVEN TO (JOSEPH) [THE SONS JOSEPH BEN ISRAEL]. Hence the birthright belonged to Joseph. In the genealogy, however, he was not able to keep his birthright away from him, as stated (in Exod. 6:14): THE SONS OF REUBEN THE FIRST-BORN OF ISRAEL. "Now he was the first-born" is not written here (in I Chron. 5:1), but: NOW HE IS THE FIRST-BORN. So also in the case of the sons of Noah, Japheth was the oldest: but because Shem was more righteous, < Scripture > counts him first in every place.⁹³See above, 2:19. Thus it is stated (in Gen. 9:18): AND THE CHILDREN OF NOAH WHO WENT FORTH FROM THE ARK WERE SHEM, HAM, AND JAPHETH. In regard to genealogy, however, < Scripture > mentions Japheth as being the eldest. Thus it is stated (in Gen. 10:21): AND UNTO SHEM THERE WERE CHILDREN BORN. HE WAS ALSO FATHER TO ALL THE CHILDREN OF EBER < AND > THE BROTHER OF JAPHETH, WHO WAS THE OLDEST.⁹⁴The last eight words can be, and commonly are, translated: THE ELDER BROTHER OF JAPHETH. See Gen. R. 37:7. R. Tanhuma said: But you also have to learn < through > greater insight, that Shem was second to Japheth. Therefore, you find that Noah sired a son at < an age of > five hundred years. It is written (in Gen. 5:32): AND NOAH WAS FIVE HUNDRED YEARS OLD; < AND NOAH BEGOT SHEM, HAM, AND JAPHETH >. Now the flood took place (according to Gen. 7:11): IN THE SIX HUNDREDTH YEAR OF NOAH'S LIFE…. {Since} it is also written of Shem that he sired a son at < the age of > a hundred years, {he was lacking two} [two years after the flood). It is so stated (in Gen. 11:10): THESE ARE THE DESCENDANTS OF SHEM: SHEM WAS A HUNDRED YEARS OLD WHEN HE BEGOT ARPACHSHAD, TWO YEARS AFTER THE FLOOD. If he had been the eldest, it would have been necessary to say only: HE BEGOT ARPACHSHAD, TWO YEARS AFTER THE FLOOD. You also learn from here that Japheth was two years older than Shem according to the reckoning of my calculation. Here also (in Gen. 27:33), Isaac only trembled when he said: What sin is there on my hands that I have blessed the younger before the elder and have changed the order? Jacob went out and Esau came in, as stated (in Gen. 27:30): AND JACOB HAD JUST GONE OUT…. He (Esau) said to his father (in vs. 32): I AM [YOUR SON], YOUR FIRST-BORN, ESAU. His father began saying: Who is this one who entered and received the blessings? The Holy Spirit said to him: It was Jacob. He said to him (in vs. 33): AND I HAVE EATEN OF EVERYTHING. R. Isaac said: In that dish Isaac had a taste OF EVERYTHING that the Holy One had created during the six days of creation.⁹⁵Tanh., Gen. 6:11; Gen. R. 67:2. Also R. Judah b. R. Shallum said in the name of R. Ayyevu: In that dish Isaac had a taste of whatever is stored up for the righteous in the days to come. [Isaac said to him: In that dish I tasted everything that the Holy One has created]. Esau said to him: Daddy, [tell me:] What is that dish? Isaac said to him: < Whatever I ask for >. I asked for pheasant;⁹⁶Gk.: phasianos. I tasted it. Esau said to him: Daddy, tell me the basic < ingredient >. He said to him: It was meat. R. Hananyah b. R. Isaac said: When Esau heard this, he began striking his face. He said: Woe to that man, as stated (in Gen. 27:34): AND HE LET OUT A GREAT AND BITTER CRY…. Esau said: He fed me pottage of lentils, and I gave him my birthright. Now he has fed Daddy meat. You must know with what blessings he blessed him! HE BEGAN TO CRY AND SAY: IS HE NOT RIGHTLY NAMED JACOB (rt.: 'QB)? [FOR HE HAS CHEATED (rt.: 'QB) ME THESE TWO TIMES. HE TOOK MY BIRTHRIGHT; AND, SEE, NOW HE HAS TAKEN MY BLESSING.] His father said to him: So what should I do for you? He said to him: He has already taken my birthright. Isaac said to him: Over this matter I was sorry. He also said: Perhaps I transgressed a commandment of the Law in blessing the younger before the elder. Now that I have already blessed him, (according to Gen. 27:33:) HE SHALL ALSO BE BLESSED. (24) (Gen. 27:35:) BUT HE SAID: YOUR BROTHER CAME WITH DECEIT < AND TOOK YOUR BLESSING >. Was he talking about a righteous one being WITH DECEIT? Heaven forbid! Rather < the verse means >: "He came with cunning because of you."⁹⁷According to Gen. R. 67:4, WITH DECEIT means “with the wisdom of his Torah.” Similarly Rashi, s.v., notes that WITH DECEIT means “with wisdom.” (Gen. 27:36:) THEN HE SAID: HAVE YOU NOT RESERVED ME]⁹⁸See above, 5:6, n. 25; 6:1, n. 1. A BLESSING?⁹⁹With the word BLESSING, Buber is able to follow his Oxford MS again. Resh Laqish said: This is one of three children of Adam who came with a legal circumvention against the Holy One.¹⁰⁰Sanh. 101a (bar.) names Cain, Esau, and Manasseh as the three. Esau said to him: If both of us are righteous, does not your God have < enough > blessings to bless both of us? The Holy One said to him: May your mouth be stopped up! Look, Jacob is blessing twelve tribes, and it is not a case of him blessing one as he blesses another. Even so he was filled with compassion for him. He came to bless him, but the Divine Presence departed from him. He began to pray and say (in the words of Is. 26:10): LET THE WICKED BE SHOWN FAVOR.¹⁰¹Gen. R. 67:5. He said to him (ibid., cont.): HE WILL NOT LEARN RIGHTEOUSNESS. He said to him: Do you desire to bless this one? He is going to destroy my house and confuse lands¹⁰²‘Aratsot. Perhaps the text should read ‘otsarot (“treasures”) here. See MS 1240 of the De Rossi library in Parma. and riches. Thus it is stated (ibid., cont.): IN A LAND OF INTEGRITY HE WILL ACT UNJUSTLY. Isaac said to him: Give to him in this world, AND (ibid., cont.) HE SHALL NOT SEE THE MAJESTY OF THE LORD in the world to come because he would compel¹⁰³Gk.: anangke. me to repay him the glory with which he honored me. Esau immediately raised his eyes upward and wept, as stated (in Gen. 27:38): AND ESAU LIFTED UP HIS VOICE AND WEPT. The Holy One said: Although he is wicked, flatter him. R. Eleazar said: Esau shed three tears, one from his right < eye >, one from his left, and one disappeared in the midst of his eye.¹⁰⁴M.Pss. 80:4. The Holy One said: Look, the wicked one is weeping over his life! How am I to turn him away empty! He immediately told his father to bless him. This text is related (to Ps. 80:6 [5]): YOU HAVE FED THEM THE BREAD OF TEARS AND HAVE HAD THEM DRINK A SHALISH¹⁰⁵The word SHALISH has the same spelling as shelish, which means “one-third,” and has the same root as the word for “three.” In the context of the psalm shalish denotes a dry measure, which is a third of an ephah. OF TEARS. R. Abbin said in the name of R. Aha: Israel said to the Holy One: Sovereign of the World, now if in the case of Esau the Wicked, because he had shed two tears, < you were > filled with compassion for him immediately; how much the more so in our case, when our tears < flow > constantly day and night like bread, as stated (in Ps. 42:4 [3]): MY TEARS HAVE BEEN MY BREAD DAY AND NIGHT. Up to now the proper time has not arrived for him to be filled with compassion over you. David has said (in Ps. 39:13 [12]): HEAR MY PRAYER, O LORD, AND GIVE EAR TO MY CRY. DO NOT KEEP SILENCE AT MY TEARS. The Holy One said to them: I will repay Esau the Wicked for the glory of his ancestors, and I will exalt him. Afterwards, I am coming to exalt you and repay {them} [you] for what you have achieved and for what your ancestors achieved. It is so stated (in Ps. 46:11 [ 10]): I WILL BE EXALTED AMONG THE GENTILES; I WILL BE EXALTED IN THE EARTH. It is simply that the Holy One said to Jacob (in Gen. 28:14): AND YOUR SEED SHALL BE LIKE THE DUST OF THE EARTH. It is also written (in Mal. 3:12): FOR YOU WILL BE A DELIGHTFUL LAND. Esau said to him (in Gen. 27:37): BLESS ME ALSO, O MY FATHER. Isaac said to him: With what shall I bless you? R. Berekhyah said: He said to him: I made him a lord over you. In anything whatever that I should bless you, I should be blessing him. Why? Because whatever the slave acquires, he acquires for his master. (Gen. 27:29:) BE A MASTER TO YOUR BROTHER is what Isaac said to Jacob. That was the seventh blessing (in Gen. 27:29). Now Isaac had set down ten blessings with which he had blessed him, but he said to him only (in vs. 27:37): "BEHOLD, I HAVE MADE HIM A MASTER OVER YOU." He did, however, say to him: With everything that you are thinking I should bless you, I should only be blessing him. Why? Because whatever the servant has belongs to the master. Thus in Egypt, even though they had been enslaved to them, when they left them they took all their property. So also in the case of thirty-one kings (in Josh. 12:7-24), Israel drove them from their land and took their wealth. So also now in respect to what the peoples of the world are plundering from Israel, Israel belongs to the LORD. Thus it is stated (in Is. 23:18): HER (in reference to Tyre as a harlot) PROFITS AND HER HIRE SHALL BE DEDICATED TO THE LORD {OF HOSTS}. THEY SHALL NOT BE TREASURED OR STORED, FOR HER PROFITS SHALL BELONG TO THOSE WHO DWELL BEFORE THE LORD FOR EATING THEIR FILL AND FOR SPLENDID CLOTHING. The End of Parashat Toledot.

ואע״פ שאתם אומרים שיקר יעקב לא שיקר, בלעם אמר לא הביט און ביעקב (במדבר כ״ג:כ״א), אלא [אמר] אנכי יעקב, עשו [הוא] בכורך וגו׳

Pirkei DeRabbi Eliezer 31פרקי דרבי אליעזר ל״א

הנסיון העשירי ויהי אחר הדברים האלה והאלהים נסה את אברהם ר״ל היה מנסה בכל פעם ופעם לידע את לבו אם יכול לעמוד ולשמור המצות של תורה ואם לאו ועוד שנתנה התורה שישמור אברהם מצותיה שנ׳ עקב אשר שמע אברהם בקולי יצא ישמעאל מן המדבר לראות את אברהם אבינו ר׳ יהודה אומ׳ באותה הלילה נגלה הב״ה עליו ואמ׳ לו אברהם קח נא את בנך ואברהם חס על יצחק אמ׳ לפניו רבון כל העולמים לאי זה בן אתה גוזר אלי לבן הערל או לבן המילה אמ׳ לו את יחידך אמ׳ לו זה יחיד לאמו וזה יחיד לאמו אמ׳ לו אשר אהבת אמ׳ לו שניהם אני אהב אמ׳ לו את יצחק והעלהו שם לעולה אמ׳ לו רבון כל העולמים באי זה הר אמרת לי אמ׳ לו בכ״מ שתראה את כבודי עומד וממתין לך שם ואומ׳ זה הוא הר המוריה שנ׳ על אחד ההרים אשר אומר אליך השכים אברהם בבקר ולקח את ישמעאל ואת אליעזר ואת יצחק בנו עמו וחבש את החמור הוא שרכב עליו אברהם הוא החמור בן האתון שנבראת בין השמשות שנ׳ וישכם אברהם בבקר הוא החמור שרכב עליו משה בבאו למצרים שנ׳ ויקח משה את אשתו ואת בניו וירכיבם על החמור הוא החמור שעתיד בן דוד לרכוב עליו שנ׳ עני ורוכב על החמור בן שלשים ושבע שנה היה יצחק בלכתו אל הר המוריה וישמעאל בן חמשים שנה נכנס תחרות בין אליעזר וישמעאל אמ׳ ישמעאל לאליעזר עכשו אברהם הקריב את יצחק בנו מוקדה על המזבח ואני בכורו יורש אברהם אמ׳ לו אליעזר כבר גרשך כאשה שהיא מגורשת מבעלה ושלחך למדבר אבל אני עבדו משרת אותו ביום ובלילה ואני הוא היורש את אברהם ורוח הקדש משיבה אותם ואומרת להם לא זה יורש ולא זה יורש ביום השלישי הגיעו לצופים וכיון שהגיעו לצופים ראה כבוד השכינה עומד על גבי ההר שנ׳ ביום השלישי וישא אברהם את עיניו וירא את המקום ומה ראה עמוד של אש עומד מן הארץ ועד השמים והבין אברהם שנתרצה הנער לעולה תמימה אמ׳ לישמעאל ולאליעזר רואים אתם מאומה באחד מן ההרים הללו אמרו לו לאו וחשב אותם כחמור אמ׳ הואיל ואין אתם רואים מאומה שבו לכם פה עם החמור עם הדומים לחמור נטל את העצים ונתן על גבי המזב״ח יצחק בנו ולקח את האש ואת המאכלת בידו והיו מהלכין שניהם יחדו אמ׳ יצחק לאביו אבא הרי האש והעצים היכן הוא הכבש לעולה אמ׳ לו בני אתה הוא הכבש לעולה שנ׳ ויאמר אברהם אלהים יראה לו השה ר׳ שמעון אומ׳ באצבע הראה הב״ה לאברהם אבינו המזבח ואמ׳ לו זה הוא המזבח והוא היה המזבח שהקריבו קין והבל והוא המזבח שהקריבו נח ובניו שנ׳ ויבן שם אברהם מזבח אין כתיב כאן אלא ויבן שם אברהם את המזבח הוא המזבח שהקריבו בו הראשונים אמ׳ יצחק לאביו אבא קשור לי שתי ידי ושתי רגלי שלא אותך כגון הדבור היוצא מן הפה על שום אונס מיתה ונמצאתי מחלל כבוד אב וקשר שתי ידיו ושתי רגליו ועקדו על גבי המזבח ואמץ את שתי זרועותיו ואת שתי ארכובותיו עליו וערך את האש ואת העצים ושלח ידו ולקח את המאכלת וככהן גדול הגיש את מנחתו ואת נסכו והב״ה יושב ורואה האב מעקיד בכל לב והבן נעקד בכל לבו ומלאכי השרת צועקים ובוכים שנ׳ הן אראלם צעקו חוצה ואמרו מלאכי השרת לפני הב״ה רבון כל העולמים נקראת רחום וחנון מי שרחמיו על מעשיו רחם על יצחק שהוא אדם ובן אדם ונעקד לפניך כבהמה אדם ובהמה תושיע ה׳ שנ׳ צדקתך כהררי אל משפטיך תהום רבה אדם ובהמה תושיע ה׳ ר׳ יהודה אומ׳ כיון שהגיע החרב על צוארו פרחה ויצאה נפשו של יצחק וכיון שהשמיע קולו מבין הכרובים ואמ׳ לו אל תשלח ידך נפשו חזרה לגופו וקם ועמד יצחק על רגליו וידע יצחק שכך המתים עתידים להחיות ופתח ואמ׳ ברוך אתה ה׳ מחיה המתים ר׳ זכריה אומ׳ אותו האיל כשנברא בין השמשות היה ובא להתקרב תחת יצחק והיה סמאל עומד ומסטינו כדי לבטל קרבנו של אברהם אבינו ונאחז בשני קרנותיו בין האילנות שנ׳ וישא אברהם את עיניו וירא והנה איל אחר נאחז בסבך בקרניו מה עשה אותו האיל פשט את ידו ואחז בטלתו של אברהם אבינו ונאחז בשתי קרנותיו בין האילנות שנ׳ וישא אברהם את עיניו וירא והנה איל אחר והביט אברהם וראה האיל והלך והתירו והקריבו תחת יצחק בנו שנ׳ וילך אברהם ויקח את האיל וכו׳ ר׳ ברכיה אומ׳ עלה קרבן האיל לריח ניחוח לפני הב״ה כאילו היה ריח ניחוח של יצחק ונשבע לברכו בעה״ז ובעה״ב שנ׳ בי נשבעתי נאם ה׳ כי ברך אברכך והרבה ארבה את זרעך כככבי השמים כי ברך בעוה״ז אברכך לעה״ב והרבה ארבה את זרעך כככבי השמים לעתיד לבא ר׳ חנניא בן דוסא אומ׳ אותו האיל שנברא בין השמשות לא יצא ממנו דבר לבטלה אפרו של איל הוא יסוד על גבי המזבח הפנימי גידי האיל אלו עשרה נבלים של כנור שהיה דוד מנגן בהם עורו של איל הוא אזור מתניו של אליהו ז״ל שנ׳ איש בעל שער וכו׳ קרניו של איל של שמאל שתקע בו בהר סיני שנ׳ ויהי במשוך בקרן היובל ושל ימין שהיא גדולה משל שמאל שהוא עתיד לתקוע בה לעתיד לבא שנ׳ והיה ביום ההוא יתקע בשופר גדול והיה ה׳ למלך על כל הארץ ר׳ יצחק אומ׳ הכל לא נברא אלא בשביל השתחויות אברהם לא יצא מהר המוריה אלא בזכות השתחויה שנ׳ ונשתחוה ונשובה אליכם בית המקדש לא נברא אלא בזכות השתחויה שנ׳ רוממו לה׳ אלהינו והשתחוו להדום רגליו.

Medieval Texts

Rashi Bereshit 22:1רש״י בראשית כ״ב:א׳

אחר הדברים האלה AFTER THESE THINGS [or, WORDS] –Some of our Rabbis say (Sanhedrin 89b) that it means after the words of Satan who denounced Abraham saying, "Of all the banquets which Abraham prepared not a single bullock nor a single ram did he bring as a sacrifice to You '. God replied to him, "Does he do anything at all except for his son's sake? Yet if I were to bid him, "Sacrifice him to Me", he would not refuse". Others say that it means "after the words of Ishmael" who boasted to Isaac that he had been circumcised when he was thirteen years old without resisting. Isaac replied to him, "You think to intimidate me by mentioning the loss of one part of the body! If the Holy One, blessed be He, were to tell me, "Sacrifice yourself to Me" I would not refuse" (Sanhedrin 89b).
הנני HERE AM I – Such is the answer of the pious: it is an expression of meekness and readiness (Midrash Tanchuma, Vayera 22).

אחר הדברים – אחר דבריו של שטן, שהיה מקטרג ואומר: מכל סעודה שעשה אברהם לא הקריב לפניך פר אחד איל אחד. אמר לו: כלום עשה אלא בשביל בנו, אילו הייתי אומר לו: זבחהו לפניי, לא היה מעכב. ויש אומרים: אחר דבריו של ישמעאל, שהיה מתפאר על יצחק שהוא מל בן י״ג שנה ולא מיחה. אמר: ובאבר אחד אתה מייראיני, אילו אמר לי הקב״ה: זבח עצמך, לא הייתי מעכב.
הנני – כך היא ענייה של חסידים, לשון ענוה הוא, לשון זימון.
והאלהים נסה – י״י צדיק יבחן (תהלים י״א:ה׳), א״ר יוחנן: הפשתני הזה כו׳.

Rashi Bereshit 22:6רש״י בראשית כ״ב:ו׳

המאכלת – means a knife. It is called מאכלת from אכל to eat, because it devours the meat, — just as you say, (Deuteronomy 32:42 "And my sword shall devour (תאכל) flesh"— or because it makes animal flesh fit for eating (מאכלת) (by killing the animal; because while the animal is living its flesh is unfit for eating). Another explanation: זאת נקראת This knife is called מאכלת (and the term is never used of an ordinary knife) because Israel still eats of the reward given for it (Genesis Rabbah 56:3).
וילכו שניהם יחדיו AND THEY WENT BOTH OF THEM TOGETHER – Abraham who was aware that he was going to slay his son walked along with the same willingness and joy as Isaac who had no idea of the matter.

מאכלת – סכין, על שם שאוכלת בשר, כמה דאתה אומר: וחרבי תאכל בשר (דברים ל״ב:מ״ב), ושמכשרת בשר לאכילה.
דבר אחר: זו נקראת מאכלת על שם שישראל אוכלין מתן שכרה.
יחדו – אברהם שהיה יודע שהיה הולך לשחוט בנו, היה הולך ברצון ובשמחה, כיצחק שלא היה מרגיש בדבר.

Rashi Bereshit 22:19-20רש״י בראשית כ״ב:י״ט-כ׳

(19) וישב אברהם בבאר שבע AND ABRAHAM DWELT AT BEER-SHEBA – This does not mean really dwelling there but merely staying there on his way home, because he was, as a matter of fact, living at Hebron. Twelve years before the Binding of Isaac he had left Beer-Sheba and had gone to Hebron, as it is said, (21:34) "And Abraham sojourned in the land of the Philistines many days", i.e. exceeding in number the earlier days when he had resided at Hebron — altogether 26 years, as we have explained above (21:34).
(20) אחרי הדברים האלה AFTER THESE THINGS [IT WAS TOLD ABRAHAM] etc. – When he returned from Mount Moriah Abraham was pondering and he said, "If my son had really been slain, he would have died without children! I must marry him to one of the daughters of Aner or Eshcol or Mamre". The Holy One, blessed be He, therefore had the announcement made to him that Rebecca, the one fit to be his (Isaac's) consort, had been born. This is what is meant by "after these things or words" — namely, "after the words" that expressed the thoughts aroused by the Binding of Isaac (Genesis Rabbah 57:3).
גם היא SHE ALSO – She also had a number of families equal in all respects to those which Abraham was to have — namely, twelve, and just as in the case of Abraham, of the twelve tribes born of Jacob) eight were the children of the principal wives and four those of the hand-maids, so here, also, eight were sons of the principal wife and four were sons of the concubine (Genesis Rabbah 57:3).

(יט) וישב אברהם בבאר שבע – לא ישיבה ממש, שהרי בחברון היה יושב שתים עשרה שנים לפני עקידתו של יצחק, יצא מבאר שבע ובא לו לחברון כמו שאמרנו: ויגר אברהם בארץ פלשתים ימים רבים (בראשית כ״א:ל״ד) – מרובים משל חברון, הראשונים והן עשרים ושש שנים כמו שפירשנו למעלה.
(כ) אחרי הדברים – בהר המוריה. בשובו היה אברהם מהרהר, אילו היה בני שחוט כבר, היה הולך בלא בנים. היה לי להשיאו אשה מבנות ענר אשכל וממרא. בשרו הקב״ה שנולדה רבקה בת זוגו. וזהו האלה – הירהורי דברים שהיו על ידי העקידה.
גם היא – אף היא השוות משפחותיה למשפחות אברהם: מה אברהם שבטים שיצאו מיעקב שמנה בני גבירות וד׳ בני שפחות, אף אילו ח׳ בני גבירות וד׳ בני פילגש.

Rashi Bereshit 23:2רש״י בראשית כ״ג:ב׳

בקרית ארבע literally, the city of the Four, and it was so called because of the four giants who lived there: Ahiman, Sheshai, Talmai and their father (Numbers 13:22). Another explanation is that it was so called because of the four couples who were buried there, man and wife — Adam and Eve, Abraham and Sarah, Isaac and Rebecca, Jacob and Leah (Genesis Rabbah 58:4). ויבא אברהם AND ABRAHAM CAME from Beer-Sheba.
ויבא אברהם AND ABRAHAM CAME from Beer-Sheba
לספוד לשרה ולבכותה TO BEWAIL SARAH AND TO WEEP FOR HER – The narrative of the death of Sarah follows immediately on that of the Binding of Isaac, because through the announcement of the Binding — that her son had been made ready for sacrifice and had almost been sacrificed — she received a great shock (literally, her soul flew from her) and she died (Pirkei DeRabbi Eliezer 32).

בקרית ארבע – על שם ד׳ ענקים: אחימן, ששי, ותלמי, ואביהם.
דבר אחר: על שם ד׳ זוגות שנקברו בה איש ואשתו: אדם וחוה, אברהם ושרה, יצחק ורבקה, יעקב ולאה.
ויבא אברהם – מבאר שבע.
לספד לשרה – ונסמכה מיתתה לעקידה, שעל ידי בשורת עקידה שנזדמן בנה לשחיטה, וכמעט לא נשחט, פרחה רוחה ומתה.

Rashi Bereshit 25:20רש״י בראשית כ״ה:כ׳

בן ארבעים שנה FORTY YEARS OLD – For when Abraham came from Mount Moriah he received the news that Rebecca was born (22:20). Isaac was then thirty-seven years old, because at that time Sarah died and from the birth of Isaac until the Binding — when Sarah died — there were 37 years since she was 90 years old when Isaac was born and 127 when she died, as it is said, (23:1) "And the life of Sarah was [one hundred and twenty seven years]" — thus Isaac was then 37 years old. At that period Rebecca was born and he waited until she was fit for marriage — 3 years — and then married her (Seder Olam).
בת בתואל מפדן ארם אחות לבן THE DAUGHTER OF BETHUEL THE SYRIAN OF PADAN-ARAM, THE SISTER TO LABAN –Has it not already been written that she was the daughter of Bethuel and sister of Laban of Padanaram? But we are told these facts once more to proclaim her praise — she was the daughter of a wicked man, sister of a wicked man, and her native place was one of wicked people, and yet she did not learn from their doings (Genesis Rabbah 63:4).
מפדן ארם FROM PADAN-ARAM – Because there were two Arams — Aram-Naharaim (Mesopotamia) and Aram-Zoba — it is called Padan-aram, (Padan meaning pair). It has the same meaning as צמד in the phrase צמד בקר (Samuel 11:7) which we know signifies a pair of oxen and which is translated in the Targum by פדן תורין a Padan of oxen, so that we see that Padan means a pair. Some, however, explain Padan-aram to be the same as (Hosea 12:13) "the field (country) of Aram", because in the Arabic language a field is called Padan.

בן ארבעים שנה – שהרי כשהיה בא אברהם מהר המוריה נתבשר שנולדה רבקה, ויצחק היה בן ל״ז, שהרי בו בפרק מתה שרה, ומשנולד יצחק עד העקידה היה ל״ז שנים, בן צ׳ היתה כשנולד וכשמתה היתה בת קכ״ז שנים, הרי ליצחק ל״ז, ובו בפרק נולדה רבקה, המתין לה שתהא ראויה לביאה ג׳ שנים, ונשאה.
בת בתואל מפדן ארם אחות לבן – להגיד שבחה, שהיתה בת רשע, ואחות רשע, ומקומה אנשי רשע, ולא למדה ממעשיהם.
פדן ארם – על שם ששני ארם היו: ארם נהרים וארם צובה, קורא אותו: פדן. צמד בקר (שמואל א י״א:ז׳) תרגומו: פדן תורין.

Lekach Tov Bereshit 22:1לקח טוב בראשית כ״ב:א׳

ויהי אחר הדברים האלה – אחר מאי. אחר שאמרו מלאכי השרת לפני הקב״ה רבונו של עולם זקן זה חננתו למאה שנה פרי בטן ומכל סעודה שעשה לא היה לו תור או גוזל אחד להקריב לפניך. אמר להן כל מה שעשה כלום עשה אלא בשביל בנו. אם אני אומר לו העלהו לי עולה מיד מעלהו. לכך נאמר ויהי אחר הדברים האלה והאלהים נסה את אברהם.
ד״א אחר דבריו של ישמעאל אמר לו ישמעאל ליצחק. אני גדול ממך. שאני מלתי בן שלש עשרה שנה. ואתה בן שמונת ימים. אמר לו יצחק באבר אחד אתה מיראני אם אמר לי הקב״ה זבח עצמך לפני מיד אני זובח. מיד והאלהים נסה. ר׳ יוסי הגלילי אומר גידלו כנס של ספינה. ר׳ עקיבה אומר נסה ודאי.

Lekach Tov Bereshit 22:6-8לקח טוב בראשית כ״ב:ו׳-ח׳

(ו) וילכו שניהם יחדו – שוים זה לעקוד וזה ליעקד.
(ז) ויאמר יצחק אל אברהם אביו וגו׳.
(ח) ויאמר אלהים יראה לו השה לעולה בני. חמשה ויאמר כנגד חמש שנים שחיה יצחק יותר מאברהם. אברהם אבינו מת בן קע״ה ויצחק בן ק״פ.
ויאמר אברהם אלהים יראה לו השה. ואם אין שה. לעולה בני. כיון שפירש לו הדבר עוד נתחזקו שניהם בעצה אחת.
וילכו שניהם יחדו. זה לשחוט וזה לישחט.

Ibn Ezra Bereshit First Commentary 22:6-8אבן עזרא בראשית פירוש ראשון כ״ב:ו׳-ח׳

(ו-ח) וקדמונינו ז״ל אמרו: כשנעקד יצחק היה בן ל״ז שנה (בראשית רבה נ״ה:ד׳). ואם מדרך קבלה נקבל. ומדרך סברא, אם זה נכון היה ראוי שתהיה צדקת יצחק גלויה, ויהיה שכרו כפלים משכר אביו, שמסר עצמו ברצונו לשחיטה. ואין בכתוב מאומה על יצחק.
ואמרו אחרים: שהיה בן ה׳ שנים. גם זה לא יתכן, בעבור שנשא עצי העולה.
והקרוב אל הדעת: שהיה לו קרוב מי״ג שנה, והכריחו אביו ועקדו שלא ברצונו. והעד: שהסתיר הסוד אביו ממנו, ואמר אלהים יראה לו השה, כי אילו אמר לו אתה העולה, יתכן שיברח.

Ibn Ezra Bereshit First Commentary 22:19אבן עזרא בראשית פירוש ראשון כ״ב:י״ט

וישב אברהם – ולא הזכיר יצחק, כי הוא ברשותו. וכן: בא אל פרעה (שמות ז׳:כ״ו ועוד), ולא הזכיר אהרן.
והאומר: ששחטו ועזבו, ואחר כן חיה (פרקי דר׳ אליעזר ל״א), אמרו הפך הכתוב.
[ושאמרו: הלך ללמד תורה אצל שם בן נח זקינו (בראשית רבה נ״ו:י״א), יותר טוב מדבריהם.
והאמת: כי עמו הורידו.]

R. Yosef Bekhor Shor Bereshit 22:8ר׳ יוסף בכור שור בראשית כ״ב:ח׳

אלהים יראה לו השה לעולה בני – כלומר: את בני. אמר לו עניין על שתי משמעות, שאמר לו האמת לפי סברתו, משמע כאומר: בני, הקב״ה יראה לו השה. ואמרו רבותינו: כי הבין יצחק, ואף על פי כן הלכו שניהם יחדיו בדעת שוה לעשות רצון הבורא.

Radak Bereshit 22:8-9רד״ק בראשית כ״ב:ח׳-ט׳

(8) ויאמר...אלוקים יראה לו השה לעולה בני, Avraham’s reply to his son is capable of two interpretations. One interpretation would be that the word בני is a response to Yitzchok’s cry or question, meaning “I am here my son; God will select the lamb for the burnt offering.” In other words: “don’t worry God already knows who is going to be the lamb for the offering. He will put it at our disposal.” The second interpretation of Avraham’s answer would arrange the words as follows: “God will select the lamb for the offering; who is the lamb? It is my son.” Yitzchok understood from this that he had been chosen to be the offering. This is why the Torah continues, significantly:
וילכו שניהם יחד, “they continued walking together,” i.e. of one mind and of one spirit.
(9) ויבאו אל המקום, this refers to Mount Moriah.
אשר אמר לו האלוקים, when Avraham and Yitzchok had been walking together (after leaving the lads behind) God told Avraham the exact location, showing it to him in a prophetic vision. According to Bereshit Rabbah 56,2 He showed him either a column of fire over that mountain or a localised pillar of cloud, as we mentioned earlier. According to this aggadic interpretation the words אשר אמר לו refer to the moment when he became aware of this phenomenon and his awareness was the equivalent of what is described in our verses as an אמירה, a verbal communication.
ויערוך את העצים, he arranged them above the fire to kindle them.
ויעקד את יצחק, he bound both his hands and his feet so he should not involuntarily kick when the knife would strike him. This was in spite of the fact that Yitzchok was perfectly willing to be the offering. He was afraid that at the last moment he would rebel; this was why he asked his father to tie him securely. (Bereshit Rabbah 56,8)

(ח) אלהים יראה לו השה לעולה בני – ענה לו מענה שיוכל אדם להבינו לשני פנים, האחד, שיהיה בני, תשובת הקריאה, כמו הנני בני, כלומר בני, אלהים יראה לו השה, ר״ל הוא יודע מי יהיה השה והוא יזמיננו לנו, והשני אלהים יראה לו השה לעולה, ומי הוא השה, בני הוא. ויצחק הבין כי הוא יהיה השה, לפיכך אמר, וילכו שניהם יחדיו, כלומר בלב אחד, כי קבל הבן מאהבה למסור נפשו לאל ולהקריבו לפניו.
(ט) ויבאו אל המקום – הוא הר המריה, אשר אמר לו האלהים, ובבואם יחדיו אמר לו והראהו במראה הנבואה. ובדרש (שם) שראה ענן קשור עליו או עמוד אש כמו שכתבנו למעלה. ולדעת הדרש יהיה פירש אשר אמר לו, כשהראה לו את הענן או העמוד זהו האמירה.
ויערך את העצים – ערכם על האש להדליקם.
ויעקד את יצחק – עקדו בידו וברגליו כדי שלא יבעט ואף על פי שברצונו היה וברצונו נעקד, פחד שלא תגבר עליו הרוח הכועסת, ואמר לאביו שיעקדנו יפה.

Radak Bereshit 22:19רד״ק בראשית כ״ב:י״ט

וישב אברהם, there was no need to mention that Yitzchok accompanied him. Avraham is mentioned by name only because he was the principal.
וישב אברהם בבאר שבע, the Torah did not mention for how many years Avraham lived in Beer Sheva, seeing Sarah died there,

וישב אברהם – ואין צריך לומר כי יצחק היה עמו, אלא זכר אברהם שהוא העקר.

R. Avraham b. HaRambam Bereshit 22:1ר׳ אברהם בן הרמב״ם בראשית כ״ב:א׳

ויהי אחר הדברים האלה וג׳ – [כלומר] אחר גירושי ישמעאל ובחירת יצחק בחינוך ותוספת החיבה וההוקרה וברית אבימלך וקיום הבטחון והשמחה בתקוה; ואמרו כי יצחק ע״ה היה אז בן שבע ושלושים שנה וזמן העקידה מחובר לזמן פטירת שרה [ע״ה] וזו היא שיטת החכמים ז״ל בבראשית רבה פירשו כי יצחק ציית וסבל והכין את עצמו; אבל אבא מרי ז״ל קבלתי ממנו שהוא היה מרחיק את זה הרבה והיה אומר שאילו היה הדבר כך היה באמת ציות יצחק במעשה זה גדול מציות אברהם והיתה ההבטחה והשכר וגמול ליצחק יתירה (על ההבטחה לאברהם) ואין [ראיה על] זה במקרא.
ויאמר אליו וג׳ – הבן מסוד תשובתו ע״ה הנני שהיה מוכן בשעת הקריאה הכנה מורה על השגה שהיתה בו קודם הקריאה והגיע הדמיון שהיא השגה נבואית קשורה בהשגה שהיתה בו קודם. ו(ענינים) אלה נסתרות וסודות שאין אנחנו רואים אלא שמץ מהם; ומה רב החילוק בין מאמרו הנני ומאמר זקנו אדם ואירא כי עירם אנכי ואחבא.

R. Avraham b. HaRambam Bereshit 22:8ר׳ אברהם בן הרמב״ם בראשית כ״ב:ח׳

ויאמר אברהם [אלהים] יראה לו וג׳ – תשובה (על שאלת יצחק) והכונה בה בפשט המובן אצלנו לדחות ליצחק וליתן לו מקום לטעות ואע״פ כן בפנימיותו איזו הרגשה כי עתיד (ה׳) להראות לו את האיל שיעלה תמורתו.

Abarbanel Bereshit 22:3אברבנאל בראשית כ״ב:ג׳

ואביו ענהו אלהים יראה לו השה לעולה בני שבזה העירו שהוא יהיה העולה. כאומר אל תתמה בני ממה שאני רוצה לעשות אותך עולה ואתה תהיה השה ואל נא תשת עלי חטאת ולא תהיה לי לסכלות או לאכזריות כי הדבר הזה אין אני עושה אותו מדעתי אלא במצות השם ודברו ואין אני הבוחר בפועל הזה כי האלהים כי הוא אשר יבחר וירצה לו הקרבן והשה אשר יחפוץ ומלת יראה הוא מלשון בחירה כמו פן תעלה עולותיך בכל מקום אשר תראה שהרצון בו אשר תרצה. וספר הכתוב שעם היות שידע יצחק שהוא השה אחרי שידע מאביו כי בו בחר ה׳ לא נמנע ללכת לדרכו ולא ברח לא נתאחר ולא נסוג אחור לבו והוא אמרו וילכו שניהם יחדיו ואמנם למה אנו מיחסים שלמות זה הפועל לאברהם ולא ליצחק הוא שהדבר כל עוד שצערו מתמיד הוא יותר קשה יותר מהדבר שלא יתמיד צערו כל כך ואם כן יצחק שמסר עצמו לשחיטה עם היות צער המות שלו יותר גדול מצער אביו שישחטהו הנה צערו לא היה מתמיד כי מיד שישחט לא ירגיש כלום ולא יצטער עוד אבל הזקן ההורג את בנו יהיה צערו מתמיד ומרת נפשו קודם השחיטה ובעת השחיטה ואחריה כל ימי חייו יומם ולילה לא ישבות ולכן היה ראוי ליחס פלא המעשה הזה לאברהם ולא ליצחק ובב״ר אמרו שהדבר המתמיד צערו יותר קשה. אמרו במסכת (כתובות פרק אלו נערות) אלמלא נגידו לחנניה מישאל ועזריה פלחו לצלמא ר״ל שאם היה מצוה המלך ליסרם יסורין קשים מתמידים אף שלא ימותו מאחר שצערם מתמיד לא היו יכולין לעמוד בנסיונם והיו עובדים לצלם אבל כשהשליכום לכבשן האש להיות קצר זמן יוכלו בעצמן למסור את נפשם על קדושת השם ומזה הצד היה שכר אברהם יותר גדול מצורף לזה מ״ש חז״ל (קדושין פרק א׳) גדול המצווה ועושה יותר ממי שאינו מצווה ועושה כיון שהמצווה אם לא יעשה הדבר יקבל עונש עליו והבלתי מצווה לא יקבל עונש אם לא יעשה הדבר. ובהיות אברהם מצווה היה ראוי שיהיה שכרו הרבה מאד זהו כל דעת האחרונים האלה בדבר הזה. ואינו נכון בעיני כי אם יצחק היה יודע מאביו כי הוא יהיה העולה היה הכתוב משבחו ומגדיל ענינו כי עם היות שהיה צער אברהם מתמיד המשך הזמן יותר מצערו של יצחק הנה היה כפי איכות הצער יותר גדול לאין שעור צער יצחק המוסר עצמו למות מצער אביו המביאו אליה ולכן אליו היה ראוי ליחס הפועל הזה להיותו אדם שלם לא לאביו ולפחות כיון ששניהם קבלו צער בין רב למעט לשניהם היה ראוי ליחס פועל העקדה אלא שהאמת הברור שיצחק לא ידע דבר מכוונת אברהם כי הוא לא גלה לו מפחדו שיצחק בהיותו בחור וטוב לא ימסור נפשו למות ויברח כאחד הצבאים ולא יוכל הצדיק להשלים כוונתו ואולי שמפני זה העמיסו בעצי עולה ויתכן שקשר עליו המשא בקשר אמיץ. הנה יצחק בראותו שאביו עזב את החמור וששם על שכמו עצי העולה נצטרך לשאול ואיה השה כאומר התחשוב אבי שגם על שכמי תשים את השה מהמקום אשר תקחנו משם מאחר שאין אתנו חמור לטעון עליו ומפני זה לא שאל יצחק את השאלה הזאת כשיצאו מביתם לפי שהיה החמור והנערים עמהם אלא אחר שעזב את הנערים והחמור ואז השיבו אביו אלהים יראה לו השה לעולה בני כלומר אין ענין השה מוטל עלינו כי אלהים יראה לו שם השה ואין לנו לבקשו והנה נכתב זה כאן להודיע שאברהם לא התפעל מדברי בנו בהיותם דברים נכחיים להעיר אהבת האב לבן אבל הוא מרוב אונים ואמיץ כח לא נרתע לאחור וילכו שניהם יחדו. וגם בא הכתוב להגיד שכל דבריו אשר דבר בדרך דחיה מפני שלום בשיחתו הקלה כלם נתקיימו כדברי איש האלהים שלא נפל מכל דבריו ארצה. וזכר שבתקפו וגבורתו בנה את המזבח וכתב המזבח בה״א הידיעה ארז״ל שהוא היה המזבח שהקריב בו נח את עולותיו שלהיותו מקודש לגבוה רצה השם שבו יעשה אברהם הפעל הנפלא הזה ולהיותו הרוס מכמה שנים הוצרך לבנותו וזהו ויבן שם אברהם את המזבח ואמר ויערוך את העצים להגיד שלא היתה פעלתו בבהלה אבל בישוב הדעת בנה את המזבח וערך את העצים באופן נאות וראוי כאלו היה לבו מיושב עליו. ואמרו ויעקוד את יצחק בנו וישם אותו על המזבח ממעל לעצים זה מורה בביאור אמתת דעתי שיצחק לא היה יודע שהיתה כוונת אביו לשחטו כי אם לעשותו סימן ודוגמת עולה בעקדו אותו ושומו על המזבח כאלו הוא נקרב שמה אבל לא עלה על לבו שישחטהו כי איך יצייר בנפשו שיצוה האל ית׳ על זה ושאברהם יעשהו בזריזות כ״כ גדול ויורה על זה שלא זכר הכתוב ששם אברהם אש על המזבח כתורת העולה כמו שנאמר בפרשת העולה ונתנו בני אהרן הכהנים אש על המזבח וערכו עצים על האש. אמנם אברהם לא עשה כן כי לא נתן אש על המזבח כדי שיצחק לא יחשוב בשחיטתו אבל בנה את המזבח וערך את העצים ועקד את יצחק בנו וכל זה מבלי אש והיה דעתו לשום האש אחר שישחטהו אע״פ שלא היה כן מן הדין אבל היה מפני שבזה היה חושב יצחק שהיה פועל דמיוני לעשות אותו דוגמת עולה לשישאר עבד מוחלט אל האלהים אבל כאשר שלח אברהם את ידו אל המאכלת לשחוט את בנו ר״ל ששם ידו השמאלית על צואר יצחק להכין הסימנים לשחיטה כדרך שוחטי הבהמות וישלח ידו הימנית לקחת את המאכלת לשוחטו אז הרגיש יצחק בכוונת אביו באמת ומפני זה נתיחס פעל העקדה כלו לאברהם לא ליצחק ולהיות זה דעת חז״ל תקנו בתפלת דעני לעניי לומר דעני ליצחק על גבי מדבחא לפי שבהיותו שמה ע״ג המזבח הרגיש בסכנתו ובצרתו ואז קרא אל אלוה ויענהו כי להיותו נעקד לא יוכל לברוח ולא להשמט ולכן קרא לאלהיו שיצילהו והותרו בזה השאלות הי״א והי״ב והי״ג:

Modern Texts

Shadal Bereshit 22:7-8שד״ל בראשית כ״ב:ז׳-ח׳

(ז) ויאמר יצחק – זה נכתב מפני שתשובת אברהם אלהים יראה לו השה אעפ״י שלא נאמרה אלא להשקיט את יצחק, מכל מקום נתאמתה, כי נזדמן להם האיל; ומזה נמשך גם כן משל הדיוט {בראשית י״ז} בהר ה׳ יראה, כי אמנם לא חש הכתוב להזכיר כל הדברים שאמרו זה לזה אברהם ויצחק שא״כ איך לא הזכיר מה אמר יצחק כשהתחיל אביו לעקדו?
(ח) וילכו שניהם יחדו – אין צורך לומר שהבין יצחק שהוא עצמו יהיה הקרבן, כי אמנם יתכן שחשב שימצא השה דרך נס, ואם לא ימצא לא יקריבו כלום. אמנם המליצה דבקה למטה, הלכו יחדו ויבאו אל המקום וכו׳, ולפי שהפסיק במאמר יצחק ובתשובת אברהם, חזר ואמר וילכו וגו׳. או (כדעת אח״ם {=אברהם חי מיינסטער}) כי עמדו מהליכתם לדבר הדברים הנזכרים, וכשהשלימו דבריהם חזרו והלכו.

R. S.R. Hirsch Bereshit 22:3, 7-9רש״ר הירש בראשית כ״ב:ג׳,ז'-ט׳

(ג) ויקח את שני נעריו אתו ואת יצחק בנו – סדר הדברים כאן חשוב הוא. אברהם חיכה עד כמה שאפשר קודם שהודיע ליצחק. יתירה מכך, ״ויקח את שני נעריו אתו״ אינו נוגע עדיין כלל לנסיעה. הנסיעה עצמה מתחילה רק במילים: ״ויקם וילך״. פירוש הפסוק אם כן הוא כך: אברהם לקח את נעריו אתו עוד לפני שהעיר את יצחק משנתו. הוא רצה לחסוך מיצחק את המאבק עד כמה שיכל; הוא רצה גם להמנע מלהיות לבד עם יצחק.
יצחק כבר לא היה ילד; הוא היה אדם עצמאי בן שלושים ושבע. מכאן שגדלות נפשו במהלך כל מעשה זה של העקידה לא הייתה פחותה מדרגתו של אברהם. יצחק לא קיבל בעצמו את הציווי מה׳; הוא ידע עליו רק מפי אביו, כ״תורה שבעל פה״. כיוצא בזה, גם במעשה חטא אדם וחוה, נכללה חוה בעונש על שעברה על האיסור, למרות שידעה עליו רק מפיו של אדם (עיין פירוש לעיל ג, ב־ג). בסיפור הנוכחי, מוכן הבן היהודי הראשון להקריב את עצמו עבור מסורת שלא למדה אלא אביו. כאן נזרע הזרע למסירות שעתידים להראות הדורות הבאים למען קבלת אבותיהם.
וכך שואלים חז״ל (סנהדרין פט:): ״אברהם בהר המוריה היכי שמע ליה יצחק״? איך היה מוכן יצחק לתת אמון בהוראת שעה זו [שביטלה איסור רציחה] שהוצגה בפניו על ידי אברהם? ותשובתם היא: ״היכא דמוחזק שאני״. יצחק האמין לאביו, לא מכח נס כלשהו שנועד להביא אותו להאמין, אלא מכח הכרתו, כבן, את אופי אביו.
דבקותנו במסורת אבותינו נשענת גם היא על מה שאנו יודעים מאופיים. בדומה לאברהם, לא יכלו אבותינו לצוות על דברים מכח מעמדם. הם לא מסרו אף מסורת שלא הקריבו למענה את עצמם בתחילה.
בשום מקום במדרש אין פיסקה נוגעת יותר ללב מאשר נמצא כאן (תנחומא, וירא), כשחז״ל שמים בפי יצחק את כל אותם הספקות שהיה ביכולתם לרפות את כחו ואת כח אביו בנסיעתם הקשה. דברים מועטים דוברו במשך אותם שלושה ימים, אך למחשבות ולרגשות לא היה סוף.
לכן נראה שבכך שאברהם העיר תחילה את נעריו משנתם, ולקח אותם איתו, הוא חיזק את עצמו שלא יתגברו עליו רגשותיו, וגם נמנע מלהיות לבד עם יצחק.
(ו) וילכו שניהם יחדו – פזמון חוזר זה ״וילכו יחדו״ נשנה עוד פעמיים בסיפור המעשה הזה. אברהם ויצחק, אב ובן, במהלך שקשה במידה שווה לשניהם, האחד להקריב את הקרבן, והשני להיות הקרבן, עולים במעלה ההר בלב אחד ובגבורת נפש איתנה. זוהי דוגמא נצחית המראה לכל האבות והבנים, לכל דור מבוגר ולכל דור צעיר של בית אברהם, את הדרך אשר ילכו בה – ביחד.
(ז) ויאמר יצחק וגו׳ – עד עתה לא דיברו האב והבן זה עם זה, משום כך נאמר כאן פעמיים ״ויאמר״. [פעמיים מנסה יצחק לשאול – ואומר רק ״אבי״]. קרוב לודאי שהשתיקה וכובד הראש של שלושת הימים רמזו ליצחק את האמת. מטעם זה אולי נאמר: ״אל אברהם אביו״. עד כה נראה אברהם ליצחק, בהתנהגתו השותקת וכבדת הראש, רק כ״אברהם״, לא כ״אביו״ כמו שהוא בדרך כלל נראה.
(ח) אלקים יראה לו וגו׳ – ״מוטל עלינו אך ורק להביא את העצים, את האש, ואת הסכין; אנו אין לנו אלא להיות מוכנים לכל קרבן שיהיה. מה שיבחר ה׳, מה שייעשה, ייעשה רק משום שהוא רצון ה׳. הבה נשאיר זאת בידי ה׳⁠ ⁠״. במילים אלו, אמר אברהם ליצחק את כל מה שהיה עליו לדעת, כל מה שנזקק לדעת. ״תפקידנו הוא לבנות את המזבח, ולהשאיר בידי חכמת ה׳ לבחור את הקרבן – הקרבן הנכון לפי שיקול דעתו״. וכך הם הלכו, שניהם, ביחד.
(ט) ויעקד – ״עקד״, צורה מוגברת של ״אגד״, פירושו: לקשור ביחד.
וישם אתו על המזבח – הקרבן אינו נשחט בדרך כלל על גבי המזבח. אברהם קיוה כנראה לשחוט את בנו בדרך שלא תותיר לו דבר נוסף לעשות, לאחר שיעשה את המעשה הגדול. לכן רצה לשחוט את בנו על מערכת העצים כדי שהלהבות יאכלו מיד את גוף ילדו.

Hoil Moshe Bereshit 22:5הואיל משה בראשית כ״ב:ה׳

וילכו שניהם יחדו – בכונה אחת לזבוח ולהזבח, שאל״כ מה טעם כפל לשון זה אחר שאלת יצחק? וכן לבסוף וילכו יחדו אל באר שבע בשמחת לבב אחת; ואף אם הוראת יחדו כדברי, נ״ל שאעפ״י שיצחק לא היה כ״כ קטן בשנים, כיון שאברהם העמיס עליו עצי העולה, מכל מקום לא בן ל״ח שנה היה, ומיתת שרה לא היתה נסבה מעקדת בנה, שכן כתוב למטה וישב אברהם בבאר שבע, כלומר נתעכב שם הרבה, ואח״כ נסע משם ונטה אהלו אצל חברון וגם שם נתעכב הרבה שכן כתוב גר ותושב אנכי עמכם שענינו כדברי רש״י ז״ל ״גר מארץ אחרת ונתישבתי עמכם״, אם כן שנים הרבה חלפו מעקדת יצחק עד מיתת שרה, ובאחת מהשנים הגידו לו כי נולדו בנים לנחור אחיו, שאל״כ ועקדת יצחק ומיתת שרה תכופות לא היה מפסיק הענין לדבר בבני נחור. וענין ויבא אברהם לספד לשרה הוא כדברי שד״ל, נכנס באהל שלה.
אחר נאחז – חסרה מלת ״אשר״, אחר אשר נאחז (מוהר״ר משה ערענרייך), ולפי הפירוש הזה ראויה מלת אחר לתביר, ואחד מן המתחכמים רצה לומר שהראוי ״איל אחד״, בדל״ת ואין צורך לזה.

Yitzchak's Role in the Akeidah/5