CHAPTER XXVI THE TRIALS OF ABRAHAM [31A. ii.] OUR father Abraham was tried with ten trials, [ See Jubilees xvii. 17 and xix. 8. Parallels to our text are to be found in Aboth 5:3 (with a variant reading); Aboth de R. Nathan (a) xxxiii. and (b) xxxvi.; Jalḳuṭ, Gen. § 68; Book of Jashar xii. ff.; Shocher Ṭob, Ps. 18 p. 77a; Midrash Agadah (Genesis), p. 26; and cf. Liturgy for the Second Day of the New Year, the Piyyuṭ: “Thy Word is pure”; and see Rabbinic Philosophy and Ethics, p. 75, and cf. Grünbaum, op. cit. pp. 99 f.] || and he stood firm in them all. [ The first editions insert here the following: “and it was foreseen by him that in the future his children would tempt the Holy One, blessed be He, with ten trials, and He anticipated the cure for their wound, and He tried him with ten trials.”] The first trial [ The Aboth de R. Nathan, loc. cit., does not enumerate this nor the second trial. On the order of the trials, see Hoffmann, Mishnajoth, p. 352.] was when our father Abraham was born; all the magnates of the kingdom [ See Rabbinic Philosophy and Ethics, pp. 49 f., and Jalḳuṭ, Gen. loc. cit., which reads as our MS.; and see the Book of Jashar (viii. 15 ff.), and Jeraḥmeel xxxiv. The first editions omit: “and the magicians.” Instead of “the kingdom” later editions read “Nimrod.” The magicians were led to persecute Abram by observing his star at his birth; see infra, pp. 377 f.; and cf. Beer, Das Leben Abrahams, pp. 98 f. The birth stories of Abraham, Moses (cf. Josephus, Ant. ii. 9. 2, and T.B. Soṭah, 12a), and Jesus have much in common except the “Virgin Birth,” which is peculiar to the narrative concerning the birth of the founder of Christianity.] and the magicians sought to kill him, and he was hidden under the earth [ Lit. “in a house of the earth,” i.e. a cave. Cf. Isa. 41:2 and the Book of Jashar viii. 35.] for thirteen years without seeing sun or moon. After thirteen years [ The Midrashim differ on this point; see Gen. Rab. 38:12, xcv. 3; Cant. Rab. on Cant. 2:5. See the Book of Jashar ix. 4; and R. Bechai on Gen., in loc. See also T.B. Nedarim, 32a; Est. Rab. 2:5; and generally for the legends of Abraham, see Ginzberg, The Legends of the Jews, i. pp. 185 ff., and Gorion’s Die Sagen der Juden, ii. pp. 26 ff. For further references see Beer, op. cit. pp. 102 f. Our book relates that Abraham was in his fourteenth year when he abandoned idol worship. This agrees with Jubilees xi. 16, which also speaks of his learning writing. Our author varies this by referring to his knowledge of the Holy language. Jubilees xii. 25, 26, however, refers to Abraham’s ability to speak Hebrew.] he went forth from beneath the earth, speaking the holy language; [ See Gen. Rab. 42:8.] and he despised idols [ The first editions read: “groves.”] and held in abomination the graven images, and he trusted in the shadow of his Creator, and said: [ The first editions add: “O Lord of Hosts.” This is part of the verse quoted. See the Gospel of Pseudo-Matthew vi. (A.N.C.L. xvi. p. 23) for a parallel Christian Midrash.] "Blessed is the man who trusts in thee" (Ps. 84:12).
The second trial was when he was put into prison for ten years—three years in Kuthi, [ The first editions read Kutha, which is identified by the Talmud (B. Baba Bathra, 91a) with the Casdim; see also Josephus, Ant. i. 6. 5 and i. 7. 1.] seven years in Budri. [ Cf. T.B. Baba Bathra, loc. cit., and Jalḳuṭ, Gen. § 77. The first editions read Ḳardi; for the variant spellings see Jastrow, T.D. 1412a. Probably our MS. should read Ḳudri. See also Hippolytus (ed. Achelis). p. 90.] After [ In the first editions the reading is: “Some say three years in Ḳardi and seven years in Kutha.”] ten years they sent and brought him forth and cast him into the furnace of fire, [ See Rabbinic Philosophy and Ethics, pp. 52 ff., and cf. Pal. Targnm, Gen. 11:28. See also infra, p. 420.] and the King of Glory [ See T.B. Pesachim, 118a, and Cant. Rab. on Cant. 1:1.] put forth His right hand [ See Gen. Rab. 44:4.] and delivered him from the furnace of fire, as it is said, "And he said to him, I am the Lord who brought thee out of the furnace [ אור (Ur), “furnace.” Cf. Isa. 44:16 and Grünbaum, op. cit. pp. 90 ff., and see Introduction, p. li.] of the Chaldees" (Gen. 15:7). Another verse (says), "Thou art the Lord the God, who didst choose Abram, and broughtest him forth out of the furnace of the Chaldees" (Neh. 9:7). [ This quotation is omitted by the printed texts. It forms part of the morning liturgy; see Singer, p. 34.]
The third trial was his migration [ See Jubilees xvii. 17. This trial is the first according to the Midrash Haggadol, Gen. c. 201.] from his father's house [ From Ur of the Chaldees, his country. This agrees with Ibn Ezra’s interpretation of the text, Gen. 12:1.] and from the land of his birth; and He brought him to Haran, [ Luria thinks that the text should continue: “as it is said: ‘Get thee out of thy land and from thy birthplace’” (Gen. 12:1).] and there his father Terah died, [ See Seder ‘Olam Rab. 1 p. 2b, note 22, and p. 3a, note 24.] and Athrai [ The 2nd ed. reads Amathlai; see T.B. Baba Bathra, 91a, and Beer, op. cit. pp. 96 f.] his mother. [ See T.B. Baba Bathra, loc. cit.] Migration is harder for man than for any other creature. [ Cf. T.B. Kethuboth, 28a, based on Isa. 22:17; see also T.B. Synhedrin, 26a, and Jalḳuṭ on Isa. § 280. Perhaps the last words of the sentence in our text should read: “than anything else.” The reading in the Midrash Haggadol, Gen., loc. cit., is: “which was the hardest of all” (the trials).] Whence do we know of his migration? Because it is said, "Now the Lord said || unto Abram, Get thee out" (Gen. 12:1). [ The first editions continue the quotation.]
The fourth trial (was the famine). From the day when the heavens and the earth were created, the Holy One, blessed be He, had not brought into the world a famine but only in the days of Abraham, [ This does not agree with Gen. Rab. 25:3, according to which there were two famines prior to the days of Abraham.] and not in any of the lands but only in the land of Canaan, [ See Rashi, Gen. 12:10.] in order to try him and to bring him down into Egypt, as it is said, "And there was a famine in the land, and Abram went down into Egypt" (ibid. 10).
The fifth trial was when Sarah his wife was taken to Pharaoh to be (his) wife. And is there any man, who seeing his wife taken away to another man, would not rend his garments? But (he trusted in the Holy One, blessed be He,) that he would not approach her. [ The words in brackets are missing in our MS.; they are based on Luria’s emendation. The first editions read: “But in accordance with her counsel he did not approach her.”] Whence do we know that Sarah was taken to Pharaoh to be his wife? Because it is said, "And the princes of Pharaoh saw her" (ibid. 15). [ The printed texts omit the question and answer. The rest of the quotation reads: “And they praised her to Pharaoh: and the woman was taken into Pharaoh’s house.”]
Rabbi Joshua, son of Ḳorchah, [ The first editions read: “Rabbi Ṭarphon.” This agrees with the reading preserved in the Midrash Haggadol, Gen. c. 208 f.] said: In that night when our mother Sarah was taken, it was Passover night, [ See supra, p. 153, for a similar expression in connection with the offering of Cain and Abel; cf. Ẓohar, Gen. 21b, 22a.] and the Holy One, blessed be He, brought upon Pharaoh and upon his house great plagues, [ Cf. Jalḳuṭ, Gen. § 68.] to make known [ The Venice edition reads: “to make known to him.”] that thus in the future would He smite the people of his land, [ The first editions read: “the Egyptians with great plagues.”] as it is said, "And the Lord plagued Pharaoh and his house with great plagues" (ibid. 17). Concerning the Egyptians it is written, "Yet one plague more will I bring upon Pharaoh, and upon Egypt" (Ex. 11:1). Was this a plague? Was it not (the slaying of) the first-born of the Egyptians? But the slaying is compared with the plagues, therefore it is said, "And the Lord plagued || Pharaoh" (Gen. 12:17). [ This entire section from “Concerning” is omitted in the printed texts. On the subject-matter see Midrash Agadah (Gen.), p. 47.]
Rabbi Joshua ben Ḳorchah said: Because of his love for her, (Pharaoh) [ “Pharaoh” is missing in the MS.; it occurs in the first editions.] wrote in her marriage document (giving her) all his wealth, [ Lit. “his Mammon.” On this term see Jewish Sources of the Sermon on the Mount, p. 169.] whether in silver, or in gold, or in man-servants, or land, [ Jalḳuṭ, loc. cit., adds: “maid-servants.”] and he wrote (giving) her the land of Goshen for a possession. Therefore the children of Israel dwelt in the land of Goshen, in the land of their mother Sarah. [ The first editions read: “which belonged to our mother Sarah.” Have we an apology on behalf of Jews, who in the days of our author were living in Egypt, claiming to be in their own land?] He (also) wrote (giving) her Hagar, his daughter [ See Pal. Targum, Gen. 16:1, and Gen. Rab. 45:1., and the Book of the Bee, p. 42.] from a concubine, as her handmaid. And whence do we know that Hagar was the daughter of Pharaoh? [ The first editions read: “Hagar the Egyptian was an hand-maid?” See Midrash Haggadol, Gen. c. 208, and c. 241.] Because it is said, "Now Sarai Abram's wife bare him no children; and she had an handmaid, an Egyptian, whose name was Hagar" (ibid. xvi. 1). Pharaoh rose up early in the morning confused [ The first editions add: “and agitated.”] because he had not approached her, [ The first editions read: “Sarah.” The various incidents are based on the story of Abimelech’s conduct in a similar instance.] and he sent and called Abraham, and said to him: Behold, Sarai thy wife is before thee, and all the deeds of her marriage contract are with her, take (her) and go, do not tarry in this land, as it is said, "Now therefore behold thy wife, take her, and go" (ibid. xii. 19). [ The first editions add: “And it is written after this (text).”] "And Pharaoh gave men charge concerning him, [ The quotation ends here. See Pal. Targum, in loc. The first editions add: “Whatever he gave to Sarah, Abimelech gave to Abram, as it is said, ‘And Abimelech took sheep and oxen, and menservants and womenservants’” (Gen. 20:14).] and they sent him forth" (ibid. 20). And he had Abraham led so as to come [ The first editions read: “And he had Abram led (so as) to come in the land of Canaan as far as the land of the Philistines.”] to the land of Canaan. He sojourned in the land of the Philistines [ Luria thinks that the reading of our text was originally thus: “Let us pass over the narrative of Abraham, from his entrance into Egypt till he came to the land of the Philistines; all this story will be narrated farther on in this book.” Our MS. preserves apparently a better reading.] in order to be refreshed there. And he went away. And everything is foreseen by the Holy One, blessed be He, and Abimelech [ Luria holds that the text should read: “As far as the land of the Philistines, and (here) Abimelech sent and took Sarah, thinking that he would be enabled to acquire children from her; but everything is revealed before the Holy One, blessed be He, Michael descended,” etc. Our MS. seems to have preserved the true text.] sent and took Sarah, thinking to raise up children from her, as it is said, "And Abimelech… sent, and took Sarah" (ibid. xx. 2).
And Abimelech became impotent, and all the women of his house became barren, [ See T.B. Baba Ḳamma, 92a. The MS. adds: “and even Michael (came before) Abimelech.” The words are out of place, and are wanting in the Oxford MS.] even || to the smallest insect (which also became) barren, as it is said, "For the Lord had fast closed up all the wombs of the house of Abimelech" (ibid. 18). And the angel Michael descended and drew his sword against him. [ The first editions add: “to slay him.” For the narrative see Pesiḳta Rabbathi, p. 176b; and cf. Liturgy for the Second Day of the New Year (ed. Heidenheim), p. 33a, where the ten trials are enumerated; and cf. T.B. Baba Ḳamma, loc. cit., and R.É.J., lxviii. p. 147.] Abimelech said to him: Is this a true judgment and a true sentence to slay me as long as I had no knowledge? [ The first editions read: “to slay me for a matter which I did not know, as it is said.”] "Wilt thou slay even a righteous nation?" (ibid. 4). [ The first editions add: “Verily he said unto me: ‘She is my sister’” (Gen. 20:2).] He said unto him: [ Abimelech.] "Restore the man's wife, for he is a prophet" (ibid. 7). [ The first editions add here: “From thee one may learn, if a man come to a town, let people ask him concerning his requirements of food, but let them not inquire after his wife.” See T.B. Maccoth, 9b, and T.B. Baba Ḳamma, 92b.] "And he shall pray for thee, and thou shalt live" (ibid.).
Rabbi Joshua, son of Ḳorchah, (rehearsed) before Rabbi Ṭarphon (saying): Whatever Pharaoh gave, he gave to Sarah; whatever Abimelech gave, he gave to Abraham; as it is said, "And Abimelech took sheep and oxen" (ibid. 14). [ The text continues: “and gave them unto Abraham.” The entire sentence is wanting in the first editions. The section seems out of place here.] Abraham arose and prayed before the Holy One, blessed be He, and said before Him: Sovereign of all the worlds ! Thou hast created the whole world to increase and multiply, and let Abimelech and all the females of his household increase and multiply. The Holy One, blessed be He, was entreated of him, as it is said, "And Abraham prayed [ The quotation ends here in the MS.; it is continued in the first editions.] unto God: and God healed Abimelech, and his wife, and his maidservants; [ The first editions read: “his household.” The legend of Abram in the furnace was known to Augustine, de Civ. Dei, xvi. 15. The incident with Sarah and Abimelech is discussed by Chrysostomus, To Olympias, iii. 3; Theodoret, On Divine Providence, x. Augustine, de Civ. Dei, xvi. 19, defends Abraham’s conduct and praises him in this connection.] and they bare children" (ibid. 17).