CHAPTER XXIX THE TRIALS OF ABRAHAM (continued) THE eighth trial (was as follows): "And when Abram was ninety-nine years old" (Gen. 17:1), [ The first editions add: “the Holy One, blessed be He, said to him, ‘Walk before me, and be thou perfect’” (Gen. 17:1).] the Holy One, blessed be He, said to him: Until now thou hast not been perfect before Me; but circumcise the flesh of thy foreskin, and "walk before me, and be thou perfect" [ See Midrash Agadah, Gen. 17:21, p. 36.] (ibid.). Moreover, the foreskin is a reproach, as it is said, "For that is a reproach unto us" (ibid. xxxiv. 14), because the foreskin is more unclean than all unclean things, as it is said, "For henceforth there shall no more || come into thee the uncircumcised and the unclean" (Isa. 52:1). For the foreskin is a blemish above all blemishes. Circumcise the flesh of thy foreskin and be perfect.
Rabban Gamaliel said: Abraham sent and called for Shem, [ On Abraham’s circumcision see Gen. Rab. 46:4 and xlvii. 8. Shem was born circumcised; see Jalḳuṭ, Gen. § 80; J.E. xi. 261; Hippolytus (ed. Achelis), p. 91; and Jerome, Ep. cxxvi. quoted by Rahmer, op. cit. p. 72.] the son of Noah, and he circumcised the flesh of the foreskin of our father Abraham, [ See Agadath Bereshith, p. 35, and Tanchuma Vayêra, § ii.] and the flesh of the foreskin of Ishmael his son, as it is said, "In the selfsame day was Abraham circumcised, and Ishmael his son" [ Luria thinks that the rest of the verse, “And also all those born in his house,” etc., is missing in our text.] (Gen. 17:26). "In the selfsame day" (means) in the might of the sun at midday. [ And then it is at its zenith. See Gen. Rab. 47:9; Rashi on Gen., in loc.; and Leḳach Ṭob, in loc.] Not only that, but (it indicates) the tenth day of the month, [ Tishri, the 7th month.] the Day of Atonement. It is written in connection with the Day of Atonement, "Ye shall do no manner of work on that selfsame day, for it is a day of atonement" (Lev. 23:28); and in the present instance the text says, "In the selfsame day was Abraham circumcised" (Gen. 17:26). Know then that on the Day of Atonement Abraham our father was circumcised. [ This is mentioned by Tosaphoth to T.B. Rosh Ha-Shanah, 11a, catchword “But.” The story is given by R. Bechai, Comm. on Gen., in loc., with a different reading; see also Midrash Agadah, Gen. 17:21. According to T.B. Baba Mezi’a, 86b, the circumcision of Abraham took place on Passover. Jubilees xxxiv. 18 speaks of the institution of the Day of Atonement in connection with Joseph. Our author, in his opposition to Jubilees, connects the Day of Atonement with the life of Abraham. Such variant traditions are common to all histories; cf. Usener, “Weihnachsfest,” for the different dates observed by the Church to celebrate the birthday of the Founder of the Christian faith.] Every year the Holy One, blessed be He, sees the blood of our father Abraham's circumcision, and He forgives all the sins of Israel, as it is said, "For on this day [ i.e. the event that marked this day, namely, the circumcision of the Founder of the Hebrew religion. The circumcision of the Founder of the Christian Church is now observed annually on 1st January.] shall atonement be made for you, to cleanse you" (Lev. 16:30). In that place where Abraham was circumcised and his blood remained, there the altar was built, [ Mount Moriah. Cf. the legends of Golgotha and Akeldama, see Jerome, Com. in Eph. v. 14.] and therefore, "And all the blood thereof shall he pour out at the base of the altar" (ibid. iv. 30). (It says also), [ The last two sentences of this paragraph are wanting in the Oxford MS.] "I said unto thee, In thy blood, live; [ The MS. omits here the second half of the verse; it occurs in the first editions.] yea, I said unto thee, In thy blood, live" (Ezek. 16:6).
Rabbi Chanina ben Dosa said: All who are circumcised have (excessive) pain on the third day, as it is said, "And it came to pass on the third day, when they were sore" (Gen. 34:25). [ The first editions add: “Accordingly the sages have taught.”] They may wash || the child on the third day, [ After birth. This is a Mishnah in T.B. Sabbath 19:3. 134b, and cf. Jalḳuṭ, Gen. § 135.] when it happens to fall on the Sabbath, and all things necessary for a circumcision [ See T.B. Sabbath, 132a.] are permitted to be done on the Sabbath. [ See T.B. Sabbath, 128b and 133a.]
Every uncircumcised (man) shall not eat (of the Paschal offering), and shall not touch the sanctuary. He who separates himself from circumcision is like one separated from the Holy One, blessed be He.
Rabban Gamaliel, [ This is Gamaliel 11., to be distinguished from his grandfather Gamaliel 1. mentioned previously.] the son of Rabbi Jehudah the Prince, said: When our father Abraham was circumcised, on the third day he was very sore, [ The pain on the third day was made exceptionally severe in order to test Abraham. This was the eighth trial according to our Book.] in order to test him. [ See Agadath Bereshith, pp. 37 ff., and Jalḳuṭ, Gen. § 82, which reads: “What did He do to try him? He pierced an aperture in Gehinnom.”] What did the Holy One, blessed be He, do? He pierced one hole in the midst of Gehinnom, and He made the day hot, like the day of the wicked. [ See T.B. Baba Mezi’a, 86b, and see infra, p. 416, and cf. ‘Arukh, ed. Kohut, v. 390, s.v. נרתק, and ibid. p. 20, s.v. להט. There is no eternal Gehenna in the future life, only a day of heat; see T.B. Nedarim, 8b.] He [ i.e. Abraham.] went forth, and sat down at the entrance of the tent in the cool of the day, as it is said, "And he sat at the tent door (in the heat of the day)" (ibid. xviii. 1). The Holy One, blessed be He, said to the ministering angels: Come ye, let us descend and visit the sick, for the virtue of visiting the sick is great before Me. [ Cf. supra, pp. 89, 107.] The Holy One, blessed be He, and the angels descended to visit our father Abraham, as it is said, "And the Lord appeared unto him" (ibid.). The Holy One, blessed be He, said to the ministering angels: Come ye and see ye [ This expression is a characteristic of our author.] the power of circumcision. [ On Circumcision see J.E. iv. 92 ff., and on “’Orlah” see ibid. ix. 435.] Before Abraham was circumcised he fell [ Pal. Targum, Gen. 17:17, reads: “And because Abraham was not circumcised he was not able to stand, but he bowed himself upon his face.” Balaam also fell down when receiving the Divine oracles.] on his face (before Me), and afterwards I spake with him, as it is said, "And Abraham fell upon his face" (ibid. xvii. 17). Now that he is circumcised he sits and I stand. Whence do we know that the Holy One, blessed be He, was standing? Because it is said, "And he looked, and, lo, three men stood over against him" (ibid. xviii. 2).
Rabbi Ẓe'era || said: There are five [ See Gen. Rab. 46:5. The tractate of ‘Orlah in the Mishnah, Tosephta, and Jerushalmi deals with the “uncircumcision” of trees based on Lev. 19:23–25.] kinds of 'Orlah (things uncircumcised) in the world: four with reference to man, and one concerning trees. Whence do we know this concerning the four (terms) applying to man? (Namely,) the uncircumcision of the ear, the uncircumcision of the lips, the uncircumcision of the heart, and the uncircumcision of the flesh. Whence do we know of the uncircumcision of the ear? Because it is said, "Behold, their ear is uncircumcised" (Jer. 6:10). Whence do we know of the uncircumcision of the lips? Because it is said, "For I am of uncircumcised lips" (Ex. 6:12). Whence do we know of the uncircumcision of the heart? Because it is said, "Circumcise the foreskin of your heart" (Deut. 10:16); and (the text) says, "For all the nations are uncircumcised, and all the house of Israel are uncircumcised in heart" (Jer. 9:26). Whence do we know of the uncircumcision of the flesh? Because it is said, "And the uncircumcised male who is not circumcised in the flesh of his foreskin" (Gen. 17:14). And "all the nations are uncircumcised" in all the four cases, and "all the house of Israel are uncircumcised in heart." The uncircumcision of the heart does not suffer Israel to do the will of their Creator. And in the future the Holy One, blessed be He, will take away from Israel the uncircumcision of the heart, and they will not harden their stubborn (heart) any more before their Creator, as it is said, "And I will take away the stony heart [ In the MS. the quotation ends here; in the first editions it is continued as in our version. The MS. adds “etc.”] out of your flesh, and I will give you an heart of flesh" (Ezek. 36:26); and it is said, "And ye shall be circumcised in the flesh of your foreskin" [ The first editions read: “And ye shall circumcise the foreskin of your flesh,” which is not an actual quotation, but a combination of Gen. 17:11 and Deut. 10:16. The MS. originally read: “the foreskin of your heart,” which has been deleted.] (Gen. 17:11). Whence do we know concerning the one ('Orlah) for trees? [ In addition to the Mishnah and Tosephta on “’Orlah” see Maimonides, Ma’akhaloth ’Asuroth, x. 9 ff. According to T.B. Ḳiddushin, 37a, the law of ‘Orlah is limited to Palestine.] Because it is said, "And when ye shall come into the land, and shall have planted all manner of trees for food, then ye shall count the fruit thereof as their uncircumcision: [ In the MS. the quotation ends here.] three years shall they be as uncircumcised unto you" (Lev. 19:23).
Rabbi Ẓe'era [ The first editions read “Ẓeriḳa.” On “Ẓe’era” see J.E. xii. 651 f., and on “Ẓeriḳa” see ibid. 662.] taught: The tree || which is mentioned here is none other than the vine tree. [ See Joreh Di’ah, 294. For a similar law see Jubilees vii. 1 and 35–38. All trees bearing fruit fit to be eaten were subject to this law; cf. Ezek. 17:5 ff. It is very remarkable that our author restricts the law of ‘Orlah to the vine, which the Rabbis included among the fruit-bearing trees; see Siphra, 90a.] If they do not cut off from the tree the fruit of the first three years, all the fruit which it yields will be gleanings fit to be pluckt off, and not good; and its wine will be disqualified for the altar; but if they cut off from the tree the fruit of the first three years, all the fruit which it yields will be good for the sight, and their wine will be selected to be brought upon the altar. So with our father Abraham; before he was circumcised, the fruit which he produced was not good [in its effects, [ With reference to Ishmael. See Jalḳuṭ, Gen. § 81.] and was disqualified from the altar; but when he had been circumcised, the fruit which he produced was good in its effects, [ With reference to Isaac.] and his wine] [ This portion in square brackets is missing in the MS., but undoubtedly it must be supplied; it occurs in the first editions.] was chosen to be put upon the altar like wine for a libation, as it is said, "And wine for the drink offering" (Num. 15:5).
Rabbi [ The first editions read: “Rabbi Ishmael.” This section occurs in a later part of the chapter in the printed texts.] said: Abraham did not delay aught [ See T.B. Pesachim, 4a.] with reference to all (things) which He commanded him, as it is said, "And he that is eight days old shall be circumcised" (Gen. 17:12); and when Isaac was born, (and when) he was eight days old (Abraham) brought him to be circumcised, as it is said, "And Abraham circumcised his son Isaac when he was eight days old" (ibid. xxi. 4). Hence thou mayest learn that everyone who brings his son for circumcision is as though (he were) a high priest bringing his meal offering and his drink offering upon the top of the altar. [ This sentence is not in the printed texts. The first editions read: “And he brought him (as) a meal offering upon the top of the altar, and he made festivities and a banquet.” See Shocher Ṭob, Ps. 112 p. 234b. This Midrash has used our book. Some of the printed texts read: “he presented him like an offering” (by circumcision). See Jalḳuṭ, Gen., loc. cit., and Tania Rabbathi, 96 (ed. Warsaw), p. 101b.] Hence the sages said: A man is bound to make festivities and a banquet on that day when he has the merit of having his son [ See Tosaphoth on Sabbath, 130a; Joreh Di’ah, 265.] circumcised, like Abraham our father, who circumcised his son, as it is said, "And Abraham circumcised || his son Isaac" [ The first editions do not use this quotation, but “And Abraham made a great feast on the day that Isaac was weaned” (Gen. 21:8). This was not the day of circumcision. But just as Abraham made a feast at the weaning of his son, it was inferred that he had also made a feast at the circumcision.] (ibid.).
Rabbi Jochanan said: All heathens who come to Israel are circumcised by their own freewill and with their consent, and in the fear of Heaven are they circumcised. We do not believe a proselyte until seven generations (have passed), so that the waters should not return to their source. [ To test whether they might revert to their former idolatry. Cf. T.B. Synhedrin, 94a, and Midrash Haggadol, c. 257.] But slaves are circumcised both by their freewill and with their consent as well as without their consent, and no confidence is placed in slaves. Likewise with all the slaves who were circumcised with our father Abraham, they did not remain true (converts) in Israel, neither they nor their seed, because it is said, "All the men of his house, those born in the house, [ The quotation ends here in the MS.] and those bought with money of the stranger, were circumcised with him" (ibid. xvii. 27). Why did he circumcise them? Because of purity, so that they should not defile their masters with their food and with their drink, for whosoever eateth with an uncircumcised person is as though he were eating flesh of abomination. [ The first editions read: “as though he were eating with a dog. Just as the dog is not circumcised so the uncircumcised person is not circumcised.” For parallel N.T. teaching see Phil, iii. 2 and Eph. ii. 11.] All who bathe with the uncircumcised are as though they bathed with carrion, [ The first editions read: “a leper.” See Maimonides, On Idolatry, vii. 18.] and all who touch an uncircumcised person are as though they touched the dead, for in their lifetime they are like (the) dead; [ Cf. Matt. viii. 22, where the Jews are referred to as “the dead.” The heathens or Gentiles were, according to the N.T., believed to be under the control of Satan (see 2 Cor. vi. 15–18; and cf. 1 Cor. x. 19 and xii. 2) and therefore children of death (see Heb. ii. 14 f.), whereas the believers or Christians are the only ones who really live (cf. Rom. v. 12–21, ibid. i. 16–32, ibid. vi. 13, and ibid. viii. 6–10). The Ephesians, formerly “Gentiles in the flesh who are called Uncircumcision” (Eph. ii. 11), are addressed thus: “You who were dead in trespass and sins” (ibid. 1).] and in their death they are like the carrion of the beast, [ The first editions read: “of the field.” A parallel to the teaching of this section is to be found in the doctrine so strongly emphasized by Paul that the Christians should not partake of “the things which the Gentiles sacrifice” (1 Cor. x. 20). Jesus also said, “Give not that which is holy unto the dogs, neither cast your pearls before the swine, lest haply they trample them under their feet, and turn and rend you” (Matt. vii. 6). On “Dog” as applied to non-Christians in the New Testament and Christian literature, see Jewish Sources of the Sermon on the Mount, pp. 219 ff. See also Jubilees xv. 26. The Church Councils prohibited Christians eating with the Jews, see Apostolic Constitutions, ii. 62 and viii. 47.] and their prayer does not come before the Holy One, blessed be He, as it is said, "The dead praise not the Lord" (Ps. 115:17). But Israel who are circumcised, their prayer comes before the Holy One, blessed be He, || like a sweet savour, as it is said, "But we will bless the Lord [ The quotation ends here in the MS., it is continued in the first editions.] from this time forth and for evermore. Praise ye the Lord" (ibid. 18).
Rabbi said: Isaac circumcised Jacob, and Esau; [ Jubilees xv. 30 says of Esau: “the Lord did not cause him to approach him.” See Jalḳuṭ. Gen. § 116.] and Esau despised the covenant of circumcision just as he despised the birthright, as it is said, "So Esau despised his birthright" (Gen. 25:34). Jacob clung to the covenant of circumcision, and circumcised his sons and his grandsons. Whence (do we know) that the sons of Jacob were circumcised? Because it is said, "Only on this condition will the men consent unto us to dwell [ In the MS the quotation ends here.] with us… if every male among us be circumcised, as they are circumcised." (ibid. xxxiv. 22). Another text says, "Only on this condition will we consent unto you: if ye will be as we be" (ibid. 15). [ This quotation is not in the printed texts. The verse continues: “that every male of you be circumcised.”] Hence thou canst learn that the sons of Jacob were circumcised. The sons of Jacob circumcised their sons and their grandsons. They gave it to them as an inheritance for an everlasting statute, until Pharaoh the Wicked arose [ See Eccles. Rab. on Eccles. 9:12; Ruth Rab. Proem. 6. According to Num. Rab. 15:12, only the tribe of Levi kept the rite of circumcision in Egypt; the other tribes refused to obey in this matter. See Ex. Rab. i. 20, and xix. 5; Tanna de bê Elijahu Rab. 23 p. 123; and Siphrê, Num. § 67.] and decreed harsh laws concerning them, and withheld from them the covenant of circumcision. And on the day when the children of Israel went forth from Egypt all the people were circumcised, both young and old, as it is said, "For all the people that came out were circumcised" (Josh. 5:5).
The Israelites took the blood of the covenant of circumcision, [ The first editions add: “and the blood of the Paschal lamb.” See Pal. Targum on Ex. 12:13, which reads, “And the blood of the Paschal offering and the rite of circumcision shall be a guarantee to you, to become a sign upon the houses where ye dwell”; see also Mekhilta (on Ex. 12:6) p. 5a, Ẓohar, Lev. 95a, and Num. Rab. 14:12.] and they put (it) [ The first editions read “them,” i.e. the blood of the circumcision as well as the blood of the Paschal lamb.] upon the lintel of their houses, and when the Holy One, blessed be He, passed over to plague the Egyptians, He saw the blood of the covenant of circumcision upon the lintel of their houses and the blood of the Paschal lamb, He was filled || with compassion [ The root “Pasach” (פםח) means to spare, hence to be compassionate.] on Israel, as it is said, "And when I passed by thee, and saw thee weltering in thy (twofold) blood, [ The quotation ends here in the MS.; in the first editions it is continued.] I said unto thee, In thy (twofold) blood, live; yea, I said unto thee, In thy (twofold) blood, live" (Ezek. 16:6). "In thy blood" is not written here, but in "thy (twofold) blood," with twofold blood, the blood of the covenant of circumcision and the blood of the Paschal lamb; therefore it is said, "I said unto thee, In thy (twofold) blood, live; yea, I said unto thee, In thy (twofold) blood, live" (ibid.).
Rabbi Eliezer said: Why [ Lit. “For what purpose did the text see to say.”] did the text say twice, "I said unto thee, In thy blood, live; yea, I said unto thee, In thy blood, live"? But the Holy One, blessed be He, said: By the merit of the blood of the covenant of circumcision and the blood of the Paschal lamb ye shall be redeemed from Egypt, and by the merit of the covenant of circumcision and by the merit of the covenant of the Passover in the future ye shall be redeemed at the end of the fourth kingdom; [ At the Messianic redemption.] therefore it is said, "I said unto thee, In thy blood, live; yea, I said unto thee, In thy blood, live" (ibid.). [ See Targum on Ezek. 16:6; and cf. infra, pp. 383 ff.]
There are three afflictions, [ See T.B. Nedarim, 31b, 32a; T.B. Giṭṭin, 70a; Shocher Ṭob, Ps. 31 p. 121a; Lam. Rab. 1:50; T.B. Jebamoth, 71b, on the danger of circumcision when one travels.] (namely,) the affliction of the fast, the affliction of the prison, and the affliction of the road. [ Or, journey.] Whence do we know of the affliction of the fast? (Because it is said,) [ This is omitted by the MS., but it occurs in the first editions.] "I afflicted my soul with fasting" (Ps. 35:13). Whence do we know of the affliction of the prison? (Because it is said,) [ This is omitted by the MS., but it occurs in the first editions.] "They hurt his feet with fetters" (ibid. cv. 18). Whence do we know of the affliction of the road? (Because it is said,) [ This is omitted by the MS., but it occurs in the first editions.] "He weakened my strength in the way" (ibid. cii. 23). On account of the affliction of the road, (the children of Israel) [ This is omitted by the MS., but it occurs in the first editions.] did not circumcise, and when they went forth from Egypt all the people were circumcised, both young and old, as it is said, "For all the people that came out were circumcised" || (Josh. 5:5). [ The printed editions quote Josh. 5:7.]
Rabbi Ishmael said: Did the uncircumcised [ i.e. the Israelites.] hear the voice of the Holy One, blessed be He, on Mount Sinai, saying, "I am the Lord thy God" (Ex. 20:2)? [ See Num. Rab. 11:3, Cant. Rab. 1:12, and Shocher Ṭob, Pss. p. 39a; and cf. T.B. Jebamoth, 72a. The first editions add: “And did He give them the Torah? But, Heaven forbid! They were circumcised, but they did not have the corona uncovered.”] They were circumcised, but not according to its regulation. [ This refers to (פריעה) “P’ri’ah” (having the corona uncovered).] They had cut off the foreskin, but they had not uncovered the corona. Everyone who has been circumcised, but has not had the corona uncovered, is as though he had not been circumcised, therefore the text says, "Israel was not circumcised of old." [ This is not a Biblical quotation. Should Josh. 5:5 be quoted?]
When they came to the land (of Canaan), [ The first editions read: “When the Israelites came to the land of Israel.”] the Holy One, blessed be He, said to Joshua: Joshua ! Dost thou not know that the Israelites are not circumcised according to the proper regulation? He again circumcised them a second time, as it is said, "The Lord said unto Joshua, Make thee knives of flint, [ The quotation ends here in the MS.; in the first editions the latter part of the verse only is given.] and circumcise again the children of Israel a second time" (Josh. 5:2). "And Joshua made him knives of flint" (ibid. 3), and he gathered all the foreskins until he made them (as high) as a hill, as it is said, "And he circumcised the children of Israel at the hill of the foreskins" (ibid.). The Israelites took the foreskin and the blood [ The law of the covering of the blood is ascribed by Jubilees vii. 30 to Noah, who tells his sons: “and work ye a good work to your souls by covering that which has been shed on the face of the earth”; see also ibid. 31, 33. In opposition to Jubilees, our author transfers the precept to Abraham.] and covered them with the dust [ The Babylonian Jews appear to have used water to cover the blood at the circumcision, whereas the Palestinian Jews used earth to cover the blood and the foreskin after the circumcision. See Sha‘arê Zedeḳ v. 10; Ṭur Joreh Di‘ah, 265; Ẓohar, Gen. 95a. Cf. Menorath Ha-Maor § lxxx.] of the wilderness. When Balaam [ The Venice edition adds here: “the magician.” See Jalḳuṭ. Gen. §71.] came, he saw all the wilderness filled with the foreskins of the Israelites, he said: Who will be able to arise by the merit of the blood of the covenant of this circumcision, which is covered by the dust? as it is said, "Who can count the dust of Jacob?" (Num. 23:10).
Hence || the sages instituted that they should cover the foreskin and the blood with the dust of the earth, [ See previous note 3; and see Chiluf Minhagim, ed. Müller, pp. 18 f., and see also the Haggadic Commentary Sekhel Ṭob i. p. 19.] because they [ The Israelites.] are compared to the dust of the earth, as it is said, "And thy seed shall be as the dust of the earth" (Gen. 28:14). Thus the Israelites were wont to circumcise until they were divided into two kingdoms. The kingdom of Ephraim cast off from themselves the covenant of circumcision. [ Jubilees xv. 33 refers to the neglect of circumcision by the children of Israel.] Elijah, may he be remembered for good, arose and was zealous with a mighty passion, and he adjured the heavens to send down neither dew nor rain upon the earth. Jezebel heard (thereof), and sought to slay him. Elijah arose and prayed before the Holy One, blessed be He.
The Holy One, blessed be He, said to him: "Art thou better than thy fathers?" [ Cf. 1 Kings 19:4.] Esau sought to slay Jacob, but he fled before him, [ The first editions add: “and he was saved.”] as it is said, "And Jacob fled into the field of Aram" [ See Jalḳuṭ, Ex. § 168, and Menorath Ha-Maor § lxxx. Eventually Jacob escaped from Laban, as well as from Esau. The first editions read: “Esau attempted to slay Jacob, as it is said, ‘The days of mourning for my father are at hand; then will I slay my brother Jacob’” (Gen. 27:41).] (Hos. 12:12). Pharaoh sought to slay Moses, who fled before him and he was saved, as it is said, "Now when Pharaoh heard this thing, [ In the MS. the quotation ends here; the first editions quote the latter part of the verse.] he sought to slay Moses. And Moses fled from the face of Pharaoh" (Ex. 2:15). Saul sought to slay David, who fled before him and was saved, as it is said, "If thou save not thy life to-night, to-morrow thou shalt be slain" (1 Sam. 19:11). [ The first editions quote (1 Sam. 19:11) only.] Another text says, "And David fled and escaped" (ibid. 18). Learn that everyone, who flees, is saved. Elijah, may he be remembered for good, arose and fled from the land of Israel, [ To Horeb, which was outside Palestine.] || and he betook himself to Mount Horeb, as it is said, "And he arose, and did eat and drink" (1 Kings 19:8). There the Holy One, blessed be He, was revealed unto him, and He said to him: "What doest thou here, Elijah?" (ibid. 9). He answered Him, saying: "I have been very zealous" (ibid. 10). (The Holy One, blessed be) [ This is missing in the MS., but it occurs in the first editions.] He, said to him: Thou art always zealous ! [ See Cant. Rab. 1:6; Tanna de bê Elijahu Ẓuṭṭa (viii.), p. 187; Jalḳuṭ to 1 Kings § 217; Agadath Shir Ha-Shirim, p. 45, quoted by Schechter in his Aspects of Rabbinic Theology, p. 205; see also ibid., p. 52, on Elijah’s zeal.] Thou wast zealous in Shittim [ See infra, p. 370, and Jalḳuṭ, Gen. § 71.] on account of the immorality. Because it is said, "Phineas, [ Phineas is identified with Elijah. Just as we find in the New Testament that John the Baptist was held to be Elijah, see Matt. xi. 14. According to some Jewish authorities Elijah was a priest, see Tanna de bê Elijahu Rab. 18 pp. 97 f. This legend occurs also in the Book of the Bee (ed. Budge), p. 70.] the son of Eleazar, the son of Aaron the priest, [ In the MS. the quotation ends here.] turned my wrath away from the children of Israel, in that he was zealous with my zeal among them" (Num. 25:11). Here also art thou zealous. By thy life ! They [ The first editions and Jalḳuṭ, loc. cit., read “Israel.”] shall not observe the covenant of circumcision until thou seest it (done) with thine eyes.
Hence the sages [ Sec Ṭur, Joreh Di’ah, 265; Tania Rabbathi, 96, p. 101a, and Halakhoth Gedoloth quoted by Schorr in החלוץ, v. 38.] instituted (the custom) that people should have a seat of honour for the Messenger of the Covenant; for Elijah, may he be remembered for good, is called the Messenger of the Covenant, as it is said, "And the messenger of the covenant, whom ye delight in, behold, he cometh" (Mal. 3:1). [ The chair for Elijah is to this day a feature at every circumcision. The MS. Gaster and the first editions add: “O God of Israel! Hasten and bring the Messiah in our lifetime to comfort us, and may he restore our hearts, as it is said: ‘And he shall restore the heart of the fathers to the children, and the heart of the children to the fathers’” (Mal. iv. 6). According to this reading the chapter closes with a rhyme. Luria argues that as the verse quoted from Malachi speaks of Elijah, the reading might originally have been “Elijah” in place of the word “Messiah,” or perhaps both words were in the context. See infra, p. 344. The Oxford MS. reads the entire verse Mal. 3:1.]