[39] (Gen. 22:1:) NOW IT CAME TO PASS AFTER THESE THINGS, < THAT GOD TESTED ABRAHAM >. This text is related (to Ps. 126:6): THOUGH HE GOES AWAY WEEPING, BEARING HIS SEED BAG, HE SHALL SURELY COME BACK BEARING HIS SHEAVES WITH REJOICING. THOUGH HE GOES AWAY: This refers to Abraham in the hour that the Holy One tested him and said to him (in Gen. 22:2): PLEASE TAKE < YOUR SON … AND OFFER HIM … AS A BURNT OFFERING >. Even though he was weeping in his heart, he told him with his mouth (in vs. 1): HERE I AM. When? When BEARING HIS SEED BAG. Thus it is stated (in Gen. 21:12): FOR IN ISAAC SHALL SEED BE SUMMONED FOR YOU. (Ps. 126:6:) HE SHALL COME BACK WITH REJOICING, BEARING HIS SHEAVES. (Cf. Gen. 22:19:) SO ABRAHAM RETURNED UNTO HIS YOUNG MEN. What caused him to receive a reward? < It was > because he kept silent and made himself like a one who is dumb, as stated (in Ps. 38:14 [13]): LIKE ONE WHO IS DEAF I DO NOT HEAR, [AND LIKE ONE WHO IS DUMB ('LM) HE DOES NOT OPEN HIS MOUTH]. Then he had an excuse for saying to him: Yesterday you said to me (in Gen. 21:12): FOR IN ISAAC SHALL SEED BE SUMMONED FOR YOU; but now you are telling me to slaughter him. Still, he did not say anything but kept silent. Ergo (in Ps. 126:6): HE SHALL COME BACK WITH REJOICING, BEARING HIS SHEAVES (rt.: 'LM).
[40] Another interpretation (of Gen. 22:1): NOW IT CAME TO PASS AFTER THESE THINGS, < THAT GOD TESTED ABRAHAM >. This text is related (to Ps. 89:35 [34]): I WILL NOT DEFILE MY COVENANT, NOR WILL I ALTER THE UTTERANCE OF MY LIPS. R. Aha said: I WILL NOT DEFILE MY COVENANT, the one which I made with Abraham when I said to him (according to Gen. 21:12): FOR IN ISAAC SHALL SEED BE SUMMONED FOR YOU. (Ps. 89:35 [34]:) NOR WILL I ALTER THE UTTERANCE OF MY LIPS, because I have said to him (in Gen. 22:2): PLEASE TAKE < YOUR SON >. A parable: To what is the matter comparable? To a king who said to his friend: I yearn to see a small child on my table. Immediately his friend went, brought his son, and set him on the table before the king. Then he went and brought his sword to slaughter him. Immediately, however, the king cried out and said to him: What are you doing? He said to him: But did you not say to me: I yearn to see a small child on my table. He said to him: I told you a living child. < Would > I have possibly < meant > a dead one? Similarly the Holy One said to Abraham: PLEASE TAKE YOUR SON. Immediately (in Gen. 22:9f.): AND ABRAHAM BUILT AN ALTAR THERE … THEN ABRAHAM STRETCHED FORTH HIS HAND < AND TOOK THE KNIFE TO SLAUGHTER HIS SON >. The angel cried to him (in vs. 12): DO NOT RAISE YOUR HAND AGAINST THE LAD. Abraham said to him: Did you not say to me (in vs. 2): PLEASE TAKE YOUR SON? He said to him: Would I have told you1 to slaughter him? Ergo (in Ps. 89:35 [34]): I WILL NOT DEFILE MY COVENANT, NOR WILL I ALTER THE UTTERANCE OF MY LIPS.
Thus have our masters taught: (According to Jer. 19:5:) < AND THEY HAVE BUILT HIGH PLACES TO BAAL FOR BURNING THEIR SONS IN THE FIRE, BURNT OFFERINGS TO BAAL >, WHICH I NEVER COMMANDED, NEVER SPOKE FOR, AND WHICH NEVER ENTERED MY MIND. I did not command Jephthah (in Jud. 11) to sacrifice his daughter, and I did not tell the king of Moab (in II Kings 3:27) to sacrifice his son. Moreover, it NEVER ENTERED MY MIND to tell Abraham to slaughter his son. On what did they base a command concerning Jephthah? R. Mayasha said: WHICH I NEVER COMMANDED Jephthah. Now I did give him many < other > positive commandments and negative commandments because he was of Israel, but I did not command him to sacrifice his daughter. Nor did I speak to the king of Moab. Our masters have said: On what did they base an oracle to the king of Moab? It is simply that the Holy One said: Would I ever have spoken with him? Would it not have been a disgrace? Rather I did not speak with him at any time < about anything >, much less that he sacrifice his son! So it NEVER ENTERED MY MIND to tell Abraham to slaughter his son. Even though I said to him (in Gen. 22:2): PLEASE TAKE < YOUR SON >, it never entered my mind that he would slaughter his son. It is therefore stated (in Ps. 89:35 [34]): I WILL NOT DEFILE MY COVENANT.
[41] Another interpretation (of Gen. 22:1): NOW IT CAME TO PASS AFTER THESE THINGS, [THAT GOD TESTED ABRAHAM]. This text is related (to Prov. 17:3): A CRUCIBLE IS FOR SILVER AND A FURNACE FOR GOLD, BUT THE LORD TESTS HEARTS. (Gen. 22:2:) AND HE SAID: PLEASE TAKE < YOUR SON >. Immediately (in vs. 3): SO ABRAHAM AROSE EARLY IN THE MORNING. He went and built the altar. Then he put Isaac up on top of the altar, as stated (in vs. 9): < AND ABRAHAM BUILT AN ALTAR THERE > … THEN HE BOUND HIS SON ISAAC [AND SET HIM ON THE ALTAR ABOVE THE WOOD]. What is the meaning of ABOVE? < This > teaches that he made the altar exactly under the throne of glory, just as one says (in Is. 6:2): ABOVE HIM STOOD THE SERAPHIM. 2
[42] Another interpretation (of Gen. 22:1): NOW IT CAME TO PASS AFTER THESE THINGS. What reflection took place there?3 Isaac was reflecting on when he had contended with Ishmael. [Now Ishmael had complained] and said: I am older than you. I shall inherit the world because I am my father's first-born, and the first-born always inherits twofold (according to Deut. 21:15-17). Isaac said to him: Tell me, what does the Holy One have of yours? Ishmael said to him: I will tell you what I have done, if I have done nothing else. Because I was thirteen years old when Daddy circumcised me, I could have said: It is not my wish to be circumcised; but I gave my life < blood > and took < circumcision > upon myself. Isaac said to him: See, all that you loaned4 to the Holy One were three drops of blood. But I know that when the Holy One wants me to be slaughtered, now when I am thirty-seven years old,5 and the Holy One is telling daddy to sacrifice me, I will not prevent < him >. The Holy One said to the angels: Now is the hour. He immediately rushed to Abraham. Thus it is stated (in Gen. 22:1): NOW IT CAME TO PASS AFTER ('HR) THESE THINGS. Hence you learn that there were reflections (HRHR) over things there.
[43] (
Gen. 22:1, cont.:)
THAT GOD TESTED (rt.: NSH) ABRAHAM. This text is related (to Ps. 60:6 [4]):
YOU HAVE GIVEN THOSE WHO FEAR YOU A TRIAL (NS) IN ORDER FOR THEM TO FLEE (rt.: NWS)6 < ON ACCOUNT OF TRUTH. SELAH >.
7 < The passage refers to > a flight (rt.: NWS) through which Israel has been delivered from the judgment of Gehinnom. {Another interpretation:
A TRIAL (NS) IN ORDER FOR THEM TO FLEE (rt.: NWS)}
ON ACCOUNT OF TRUTH. SELAH. < The reason is > in order to grant < Israel > a reward in truth, as stated (in Is. 61:8):
AND I WILL GIVE THEM THEIR RECOMPENSE IN TRUTH. The wicked, however, have no flight, as stated (in Job 11:20):
BUT THE EYES OF THE WICKED FAIL; AND RETREAT IS CUT OFF FROM THEM. (Ps. 60:6 [4]:)
YOU HAVE GIVEN THOSE WHO FEAR YOU A TRIAL (NS).
8 Come and see the difference between the early < ancestors > and those who came later! The early ones were tested (rt.:
NSH) at the hands of the Holy One, as stated (in Gen. 22:1):
THAT GOD TESTED (NSH) ABRAHAM. So also with the people of the wilderness generation (according to Exod. 16:4):
SO THAT I MAY TEST < THE PEOPLE > AS TO WHETHER THEY SHALL WALK IN MY TORAH OR NOT. It also says this (in Deut. 8:16):
IN ORDER TO HUMBLE YOU [AND IN ORDER] TO TEST YOU…. Those who came later, however, were tested at the hands of the nations, as stated (in Jud. 3:1):
NOW THESE ARE THE NATIONS WHICH THE LORD LEFT TO TEST ISRAEL. Ergo (in Ps. 60:6 [4]):
YOU HAVE GIVEN THOSE WHO FEAR YOU A TRIAL (NS) IN ORDER FOR THEM TO FLEE (rt.: NWS) ON ACCOUNT OF TRUTH. SELAH. What is the meaning of
ON ACCOUNT OF TRUTH. SELAH? < The words refer to > whoever has been tested (rt.:
NSH) and withstood trials (rt.:
NSH). And so you find in the case of Daniel and his companions, that when they went into exile, the Holy One decreed for them to eat unclean bread. It is so stated (in Ezek. 4:13):
SO SHALL THE CHILDREN OF ISRAEL EAT THEIR UNCLEAN BREAD AMONG THE GENTILES WHERE I SHALL BANISH THEM. Nebuchadnezzar arose and fulfilled the oracle. He began by saying: I decree that they eat of my food. Thus it is stated (in Dan. 1:5):
AND THE KING APPOINTED FOR THEM < A DAILY PORTION OF THE KING'S FOOD >…. Daniel did not accept it. Instead he said: Although the Holy One has decreed for us to eat unclean bread, he wants to test us. We, however, will do our part; and the Holy One will do his. He began to say [to the captain of the guards (in Dan. 1:12f.): If you please],
PRAY, TEST (NS) YOUR SERVANTS FOR TEN DAYS, [AND GIVE US SOME LEGUMES TO EAT AND WATER TO DRINK. THEN LET OUR APPEARANCE AND THE APPEARANCE OF THE CHILDREN WHO EAT THE KING'S FOOD BE LOOKED AT IN YOUR PRESENCE, AND DEAL WITH YOUR SERVANTS ACCORDING TO WHAT YOU SEE]. He said to them: But are you able to stand the test (rt.:
NSH) for ten days without eating bread or drinking wine? They said to him: Yes, because we are of the children of that person who withstood the test of ten trials from God. His merit will stand by us. Thus it is stated (in Dan. 1:12):
PRAY, TEST (NS) YOUR SERVANTS. Has not the king already found us ten times better than the magicians? By whose merit? By the merit of Abraham, who withstood the test of ten trials.
9 Once they had withstood their trial (rt.:
NSH), what is written (in Dan. 1:9, 14-15):
THEN GOD GRANTED DANIEL [MERCY AND COMPASSION BEFORE THE CHIEF OF THE EUNUCHS…. SO HE HEEDED THEM IN THIS MATTER AND TESTED (rt.: NSH) THEM FOR TEN DAYS. THEN AT THE END OF TEN DAYS, THEIR APPEARANCE WAS SEEN TO BE BETTER AND THEIR FLESH FATTER THAN ALL THE CHILDREN WHO HAD EATEN THE KING'S FOOD]. Ergo (in Ps. 60:6 [4]):
YOU HAVE GIVEN THOSE WHO FEAR YOU A TRIAL (NS) IN ORDER TO HAVE A MIRACLE OCCUR (rt.: NWS).
10 In Ps. 60:6 [4] what is the meaning of (
NS)? < That > you have made them great. It is just as it is stated (in Is. 30:17):
AND LIKE A BANNER (NS)11 UPON A HILL. So why did the Holy One test (
NSH) them? In order to make them great. In order not to give the nations of the world a pretext for saying: He has made them great, but he did not test them. So they endured their test. Therefore (in Gen. 22:1):
NOW IT CAME TO PASS AFTER THESE THINGS, [THAT GOD TESTED ABRAHAM].
[44] (
Gen. 22:1, end:)
AND HE SAID: HERE AM I, < i.e., >
HERE AM I for the priesthood;
HERE AM I for the kingship;
12 HERE AM I < ready > to slaughter < my son > ;
HERE AM I < ready > to be killed.
(Gen. 22:2:) PLEASE TAKE YOUR SON. He said to him: Which son? He said to him (ibid., cont.): YOUR ONLY SON.13 He said to him: This one (Isaac) is the only < son > of his mother, and that < other > one (Ishmael) is the only < son > of his mother. He said to him: The one whom you love. He said to him: Sovereign of the World, is there a limit to the affections? He said to him: ISAAC.
[45] (
Gen. 22:2, cont.:)
GO UNTO THE LAND OF MORIAH. R. Jannay and R. Hiyya differ.
14 R. Jannay says: What is Moriah? The place from which {light} [religious awe] went forth to the world, as stated (in Ps. 68:36 [35]):
YOU ARE AWESOME (mora), O GOD, OUT OF YOUR HOLY PLACES.
15 R. Hiyya said: The place from which {the Torah} [instruction (
hora'ah)] goes forth to the world, as stated (in Is. 2:3 // Micah 4:2):
FOR THE TORAH SHALL COME FORTH OUT OF ZION.
Another interpretation of Moriah: [R. Joshua ben Levi said:] The place from which the righteous give instructions (moreh)16 to the Holy One, and he acts < upon them >. It is so stated (in I Chron. 24:5): AND BY LOTS {HE} [THEY] ORGANIZED [THEM], < ONE GROUP WITH ANOTHER >. R. Samuel bar Nahman said: What is the meaning of Moriah? The place where the Holy One gives instructions (moreh) for the wicked and casts them down to Gehinnom, as stated (in Ps. 49:15 [14]): LIKE SHEEP THEY ARE APPOINTED FOR SHEOL; [DEATH IS THEIR SHEPHERD, THE UPRIGHT SHALL RULE OVER THEM IN THE MORNING, AND THEIR FORM SHALL WASTE AWAY WITH NO LOFTY DWELLING FOR IT]. R. Simeon ben Johay says: What is the meaning of Moriah? A place of teaching (moreh) situated (MKWN) directly under the Holy Temple above, as stated (in Exod. 15:17): [O LORD, YOU HAVE MADE] A SITE (MKWN) FOR YOURSELF TO DWELL IN, [A SANCTUARY, O LORD, WHICH YOUR HANDS HAVE ESTABLISHED]. R. Judah ben Palma says: What is the meaning of Moriah (Moriyyah)? Abraham said to the Holy One: Sovereign of the Universe, to what place shall we go? The Holy One said to him: To the place that I qoshet17 for you. Now this word (qoshet) is nothing but an expression for qishshut. 18 Thus it is stated (in Exod. 19:13): NO HAND SHALL TOUCH HIM, < BUT HE SHALL SURELY BE STONED > OR SHOT (YRH).19 R. Pinhas ben Hama the Priest says: What is the meaning of Moriah? The place of authority (maruteh) for the world. R. Judah b. R. Shallum the Levite said: Where is it shown? Where it is stated (in I Chron. 13:6): THEN DAVID [AND ALL ISRAEL] WENT UP TO BAALAH, THAT IS, UNTO KIRIATH-JEARIM.20
[46] (Gen. 22:2:) GO (Lekh-lekha).21 The Holy One said to him: The first trial22 < was given > through < the words > Lekh-lekha, as stated (in Gen. 12:10): GO FROM YOUR < NATIVE > LAND, FROM YOUR BIRTHPLACE. Now the last trial < is given here > through < the words > Lekh-lekha (GO) UNTO THE LAND OF MORIAH.
(Gen. 22:4:) ON THE THIRD DAY ABRAHAM LIFTED HIS EYES. And why on the third day rather than on the first day or second day?23 So that the peoples of the world would not say: He confounded him into going and slaughtering his son; for if he had been in his < right > mind, he would not have heeded him in sacrificing his son. Ergo: ON THE THIRD DAY […].24
(
Gen. 22:4, cont.:)
AND SAW THE PLACE FROM A DISTANCE. What is the meaning of
FROM A DISTANCE? A DISTANCE is a mile,
25 as stated (in Josh. 3:4):
YET THERE SHALL BE A DISTANCE [BETWEEN YOU AND IT OF ABOUT TWO THOUSAND CUBITS]. Abraham saw it {and said to his lads: Do you see anything? They said to him: No.} He said to Isaac: Do you see anything?
26 He said to him: I see a beautiful and praiseworthy mountain with a cloud joined to it. He said to the lads: Do you see anything? {They said to him: We see a high mountain on which there are woods and trees.} [They said to him: No.] He said to them [(in Gen. 22:5):
STAY HERE WITH ('M) THE DONKEY.] As the donkey sees and does not understand, so you are a people ('
M) who are like the donkey.
(
Gen. 22:5, cont.:)
WHILE THE LAD AND I GO OVER THERE. What is the meaning of
OVER THERE (koh)? Let us go and see what is to be the eventual outcome of this word
koh. Which
koh? The one which is used (in Gen. 15:5):
SO (koh) SHALL YOUR SEED BE.
27
(
Gen. 22:5, cont.:)
AND WE (i.e., both of us) WILL RETURN UNTO YOU. His mouth proclaimed that < Isaac > would come and return. The Holy Spirit says (in Prov. 16:1):
TO A HUMAN BELONG THE THOUGHTS OF THE HEART, [BUT THE REPLY OF THE TONGUE COMES FROM THE LORD].
(Gen. 22:6:) THEN ABRAHAM TOOK [THE WOOD FOR THE BURNT OFFERING AND SET IT UPON HIS SON ISAAC]. To whom was Isaac comparable? To one who (after being condemned to death) was going out to be burned with his wood on his shoulders. 28
(
Gen. 22:6, cont.:)
WHILE HE TOOK [THE FIRE AND THE KNIFE (ma'akhelet)] IN HIS OWN HAND. Why is
ma'akhelet (rt.: '
KL) written < here for
KNIFE > and
sakin (which also means "knife") not written? Because Israel ate a lot of food (rt.: '
KL) under his {bounty} [hand].
29
(
Gen. 22:6, cont.:)
SO BOTH OF THEM WENT OFF TOGETHER, the one to slaughter and the other to be slaughtered.
Another interpretation (of Gen. 22:6, cont.): SO BOTH OF THEM WENT OFF TOGETHER. R. Abbin Berabbi the Levite said: While they were walking, Satan came to Isaac on his right hand and said: Alas, wretched son of a wretched woman, how many fasts did your mother fast until you came?30 Now the old man has gone mad in his old age, and here he is going to slaughter you. Isaac turned back and said to his father: Look at what this one is saying to me! He said to him: He has come to confuse you, but the Holy One shall not confuse us, as stated (in Gen. 22:8): GOD WILL SEE TO THE LAMB FOR A BURNT OFFERING. So nevertheless (according to Gen. 22:6): SO BOTH OF THEM WENT OFF TOGETHER. How old was Isaac? He was thirty-seven years old.31
(Gen. 22:9:) AND THEY CAME TO THE PLACE. When he came to slaughter him, Isaac said to him: Bind me hand and foot because the instinct of life is strong.32 It is likely that before the knife comes, I would tremble and be disqualified as a sacrifice.33 Please < bind me >, my father, lest a blemish be inflicted on me.
(Gen. 22:10f.:) THEN ABRAHAM STRETCHED OUT < HIS HAND AND TOOK THE KNIFE TO SLAUGHTER HIS SON >, BUT THE ANGEL OF THE LORD CALLED UNTO HIM OUT OF THE HEAVENS…. He said to him: Who are you? He said to him: An angel. He said to him: The Holy One told me (in Gen. 22:2): PLEASE TAKE…. Now you are saying (in vs. 12): DO NOT STRETCH OUT < YOUR HAND AGAINST THE LAD >. At that time (in vs. 11): BUT THE ANGEL OF THE LORD CALLED. And Why did he call to him? To talk to him. And What did he say to him? He said to him (in vs. 11): ABRAHAM, ABRAHAM! And why two times? It is simply like a person who is walking on a remote road with his companion and leaves him behind. Then he calls to him: My companion, my companion! So the angel called: ABRAHAM, ABRAHAM, what are you doing? And why did he talk to him hurriedly? Because Abraham was in a hurry to slaughter him. At that time Abraham said to the Holy One: Sovereign of the World, one tests his companion when he does not know what is in his companion's heart. < But > you, since you search out hearts and kidneys, did you have to do this to me? Was it not revealed to you, when you told me to sacrifice my son, that I would wholeheartedly hasten to slaughter him?34 The Holy One said to him: < I did so > in order to make known to the peoples of the world that I did not choose you without a reason. Thus it is stated (in Gen. 22:12): FOR NOW I KNOW THAT < YOU > FEAR< GOD >….
Another interpretation (of 22:11): BUT < THE ANGEL OF THE LORD > CALLED UNTO HIM. Abraham said to him: Who are you? He said to him: I am an angel. Abraham said to him: When the Holy One told me to sacrifice him, he told me so himself. So now I ask that he himself tell me < to stop >. Immediately the Holy One, having opened the firmament and the lower sky, said to him (in Gen. 22:16): I BY MYSELF HAVE SWORN. Abraham said to him: So now you have sworn! But I also have sworn that I am not coming down from this altar until I say everything that I must. He said to him: Say everything that you must. Abraham said to him: Did you not tell me that what you would raise up from me would completely fill up the world, as stated (in Gen. 15:5): AND COUNT THE STARS … SO SHALL YOUR SEED BE? The Holy One said to him: Yes. He said to him: From whom? He said to him: From Isaac. He said to him: And did you not tell me that you would multiply my children like the dust, as stated (in Gen. 28:14): AND YOUR SEED SHALL BE LIKE THE DUST OF THE EARTH? The Holy One said to him: Yes. He said to him: From whom? He said to him: From Isaac. He said to him: Just as I had the right to talk back to you and did not say anything to you, O Sovereign of the World—Yesterday you said (in Gen. 21:12): FOR IN ISAAC SHALL SEED BE SUMMONED FOR YOU; but now you are saying (in Gen. 22:2): AND OFFER HIM THERE AS A BURNT OFFERING. Yet I suppressed my urge and did not talk back to you. < Just as I have acted in this way >, you also, when Isaac's children sin against you and enter into sorrow, remember on their behalf the binding of their father Isaac. Forgive them, and redeem them from their sorrows. The Holy One said to them: You have had your say; I will also have mine. The Holy One said to him: Your children are going to be sinful in my presence, < and I am going > to judge them on New Year's day. However, if they ask me to forgive them and blow a shofar before me on that day—Abraham said to him: And what is a shofar? The Holy One said to him: Do you not know? He said to him: Turn around and look. Immediately (as we read in Gen. 22:13): THEN ABRAHAM LIFTED HIS EYES [TO LOOK AND THERE WAS A RAM BEHIND HIM CAUGHT IN A THICKET ON HIS HORNS]. It says here nothing but ON HIS HORNS. He said to him: They will blow on a horn before me, and I will forgive their sins. In that hour he gave praise and thanksgiving to the Holy One; and that is how David gave praise35 (in II Sam. 22:3 // Ps. 18:3 [2]): < THE LORD … MY SHIELD > AND MY HORN OF SALVATION. And it says also (in Joel 2:15): BLOW A SHOFAR IN ZION. The beginning (of the verse) concerns New Year's day. Then afterwards (ibid., cont.): SANCTIFY A FAST. This refers to the Day of Atonement, < which comes > after ten days, on which the Holy One forgives their sins. Thus it is stated (in Lev. 16:30): FOR ON THIS DAY ATONEMENT SHALL BE MADE FOR YOU…. Blessed are you, O Israel! How the Holy One has loved you! < He has done for you > what he has not done for any people or tongue, as stated (in Ps. 111:6): HE HAS DECLARED THE POWER OF HIS WORKS TO HIS PEOPLE < IN GIVING THEM THE HERITAGE OF THE NATIONS >. It is also written (in Ps. 147:19): HE DECLARES HIS WORDS TO JACOB, HIS STATUTES AND HIS ORDINANCES TO ISRAEL. And it is written (in vs. 20): HE HAS NOT DONE SO FOR ANY NATION; AND, AS FOR HIS ORDINANCES, THEY HAVE NOT KNOWN THEM. HALLELUJAH.
The End of Parashat Wayyera.
1. Buber reads “him” here.
2. According to tradition Isaac was bound on the site where the Temple would be built.
3. Tanh., Gen. 4:18; Gen. R. 55:4; cf. Sanh. 89b. There seems to be a play on words here between ‘HR (“after”) and HRHR (“reflection”). Thus the midrash here understands Gen. 22:1 to begin, “Now it came to pass that he reflected over these things.” See also Gen. R. 44:5.
4. The Buber text omits a letter and reads, “borrowed.”
5. See below, 46; Gen. R. 56:8; PRE 31; TDER 25 (27); TDEZ 2; Seder ‘Olam I.
6. A more traditional translation reads: YOU HAVE GIVEN THOSE WHO FEAR YOU A BANNER (NS) THAT IT MIGHT BE DISPLAYED.
7. Gen. R. 55:1.
8. Cf. Tanh., Gen. 4:21.
9. On Daniel and the merit of Abraham, see Ber. 7b. Concerning Abraham’s ten trials, opinions differ as to which events they included, but the tradition is old. See Jubilees 19:8; Avot 5:3. See also above, 3:4; below, section 46; M.Pss. 18:25. For listings, see ARN, A, 33; ARN, B, 36; PRE 26.
10. This translation better fits the interpretation here than a more traditional rendering.
11. This is the usual interpretation of NS in the verse. Just as A Banner UPON A HILL implies greatness, so has the Holy One made Israel great.
12. Gen. R. 55:6.
13. Sanh. 89b; Gen. R. 39:9; 55:7; Tanh., Gen. 4:22; PR 40:6; 48:2; M. Pss. 29:1; PRE 31.
14. See also yBer. 4:5 (8c); Ta‘an. 16a.
15. I.e., the Sanctuary, the site of which is generally identified with Mount Moriah.
16. The relevance of the following text rests upon the double meaning of moreh, which can also mean “cast,” as in the casting of lots.
17. The word can mean either “adorn” or “shoot forth.”
18. Again there is a double meaning, either an “adornment” or a “shooting forth.”
19. These letters could be understood as the root for Moriyyah. The argument is that the root for Moriah is used here in a sense that parallels one meaning of qoshet, which commonly means “adorn.” Thus Moriah, the Temple Mount, is a place of adornment.
20. Since Kiriath-jearim was called Baalah (“mistress”) while the ark remained there, Moriah, as the Temple Mount where the ark rested permanently, would certainly be the place of authority for the world. So M. Friedmann, Pesikta Rabbati (Vienna, 1880), fol. 170a, n. 53.
21. Tanh., Gen. 4:22.
22. On the ten trials of Abraham, see above, 4:43, and the note there; see also above, 3:4.
23. PR 40:6; cf. Gen. R. 56:1.
24. I.e., Abraham had three days to reflect on God’s command.
25. Lat.: mille < passum >.
26. Tanh., Gen. 4:22; Gen. R. 56:2; PRK 26:3; PRE 31.
27. I.e., Abraham wants to know how he can have the promised seed if Isaac is to be sacrificed over there.
28. Cf. Gen. R. 56:3.
29. I.e., due to Abraham’s merit in this trial.
30. Tanh., Gen. 4:22; PR 40:6; see Gen. R. 56:4.
31. See Gen. R. 56:8; above, 42.
32. Gen. R. 56:8; Tanh., Gen. 4:23; PR 40:6; PRE 31; TDER 25 (27); TDEZ 2; see M. Ps. 29:1.
33. Through a faulty cut of the knife. Also, if Isaac hit his father, he would incur the death penalty. See the parallel texts.
34. Cf. yTa‘an. 2:3 (65d).
35. Gk.: kalos.