CHAPTER XXXII THE DEATH OF SARAH AND THE STORY OF ISAAC AND REBECCA [39B. i.] SIX (people) were called by their names before they were created, [ In Mekhilta, Bô, xvi. p. 19a; only Isaac, Solomon, and Josiah are mentioned. See Agadath Bereshith, 65, and Midrash Haggadol, c. 246. In T. J. Berakhoth 1:8 four names are mentioned, the three as in the Mekhilta and, in addition, Ishmael; cf. Gen. Rab. 45:8. In T.B. Chullin, 139b, the name of Moses is mentioned, as also the names of Mordecai, Esther, and Haman, all these names being hinted at in the Torah. Luria observes that Cyrus (Is. 44:28 and xlv. 1) should have been mentioned in the list of people named before their birth. This fact would not warrant the inference that all these people were pre-existent. This reasoning is, however, often applied to the name of the Messiah, as though it meant that the Messiah pre-existed because his name was named before his birth; see Hellenism and Christianity, p. 17.] and they are: Isaac, Ishmael, Moses, [ The first editions add: “our Rabbi,” or “our teacher.”] Solomon, Josiah, and King Messiah. [ The first editions read: “the name of the Messiah.” The Amsterdam edition reads: “our Messiah.” The first editions add: “May the Holy One, blessed be He, cause him to come speedily in our days.”]
Whence do we know about Ishmael? Because it is said, "And the angel of the Lord said unto her, Behold, thou art with child, [ The first editions omit this part of the verse, and give the second half only.] … and thou shalt call his name Ishmael" (Gen. 16:11). Why was his name || called Ishmael? [ Ishma-el is interpreted as meaning “God will hear”; cf. Gen. 16:11.] Because in the future the Holy One, blessed be He, will hearken to the cry [ The first editions read: “the voice of the cry.”] of the people arising from (the oppression) which the children of Ishmael will bring about in the land in the last (days); [ The MS. omits “days.” It occurs in the first editions. The reference is to the time of woe preceding the coming of the Messiah. See supra, pp. 221 f., and cf. Matt. xxiv. 3 ff. for the Messianic woes.] therefore was his name called Ishmael. [ The first editions add: “as it is said, ‘God shall hear and answer them’” (Ps. 55:19). The Hebrew for “God shall hear” contains the same letters as the Hebrew word Ishmael.]
How do we know (this with reference to) Isaac? Because it is said, "And God said, Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac" (ibid. xvii. 19). Why was his name called Isaac? [ See Midrash Haggadol, c. 256; Agadath Beresbith, 53; Gen. Rab. 53:7; and Tanchuma (ed. Buber), Gen. 54a. Jubilees xvi. 3 says: “And we told her (Sarah) the name of her son, as his name is ordained and written in the heavenly tables, (i.e.) Isaac.”] Because Yad (the first Hebrew letter of Isaac indicates) the ten trials [ The Agadath Bereshith, loc. cit., refers to the Ten Commandments. The context in our author agrees with Tanchuma, Ḳorah, § xii.] wherewith our father Abraham was tried; and he withstood them all. Zaddi (the second letter indicates) the ninety (years), for his mother was ninety years (at the birth of Isaac), as it is said, "And shall Sarah, that is ninety years old, bear?" (ibid. 17). Cheth (the third letter points to) the eighth (day), for he was circumcised on the eighth day, as it is said, "And Abraham circumcised his son Isaac, being eight days old" (ibid. xxi. 4). Ḳuf (the fourth letter of the name marks) the hundred (years), for his father was an hundred years old (at Isaac's birth), as it is said, "And Abraham was an hundred years old" (ibid. 5).
Whence do we know about Moses? [ See T.B. Chullin, 139b. The name of Moses is said to be hinted at in Ps. 18:16: “He drew me out (ימשני) of many waters.” The word Moses is connected with the root “to draw out” in Hebrew.] Because it is said, "And the Lord said, My spirit shall not abide in man for ever in their going astray" (ibid. vi. 3). What is the implication (of the expression), "In their going astray"? [ The first editions read: “The word ‘in their going astray’ has the same numerical value as (the name) Moses” (משה = MShH). See R.V. in loc.] Retrospectively his name was called Moses. [ B = 2, Sh = 300, G =3, M = 40 = 345. M =40, Sh = 300, H = 5 =345. This system is known as Gemaṭria, and was also known to and used by some of the Church Fathers; see Irenæus, adv. Hœr. v. xxx. 1 ff., where he speaks of the number of the name of the Antichrist; see also Clement of Alexandria, Strom. vi. ch. xi. According to Jastrow, T.D. 239a, this word is a transposition of the word γραμμάτια, “accounts”; see also ‘Arukh, ed. Kohut, ii. p. 309b.] For the life of Moses was one hundred and twenty years, as it is said, "His days shall be an hundred and twenty years" (ibid.).
Whence do we know concerning Solomon? Because it is said, "Behold, a son shall be born to thee, who shall be a man of rest,… for his name shall be Solomon" (1 Chron. 22:9). [ The Venice edition reads: “and thou shalt call his name Solomon, because.” See Midrash Haggadol, c. 246.] Why was his name called Solomon? Because his name was called Solomon in the Aramaic language, as it is said, "I will give peace (Shalom) and quietness unto Israel in his days" (ibid.). [ The name שלמה (Solomon) is connected with שלום (peace). See also 2 Sam. 12:24, with Ḳimchi’s commentary thereon. The Aramaic Sh’lama (peace) is somewhat similar to the Hebrew name Sh’lomoh (=Solomon). The printed texts omit the words “his name was called Solomon in the Aramaic language.”] ||
Whence do we know about Josiah? Because it is said, "Behold, a child shall be born unto the house of David, Josiah by name" (1 Kings 13:2). Why was his name called Josiah? (Because he was as acceptable) [ The words in brackets do not occur in the MS., but they are found in the first editions.] as an offering upon the altar; she [ The reference is probably to the mother. The first editions omit this.] said: A worthy offering let him be before Thee. [ See Jalḳuṭ on 1 Kings 13 § 200. The name Josiah (יאשיהו) is interpreted as though it were יאי שי הוא, “he is worthy like a lamb.” The next sentence is found only in the MS.] Therefore was his name called Josiah, as it is said, "And he cried against the altar," etc. (ibid. 2).
Whence do we know concerning King Messiah? Because it is said, "His name shall endure for ever. Before the sun his name shall be continued (Yinnon)" (Ps. 72:17). [ See ‘Arukh, ed. Kohut, iv. p. 141a, s.v. נון, in the sense of “offspring”; cf. Gen. 21:23. Gesenius (Oxford edition) renders Ps. 72:17: “Let his name have increase.” See Parchon’s Heb. Dict. s.v., and note Jalḳuṭ, loc. cit., which says: “He will stir up all the evil ones of the earth (in the future)”; cf. Jalḳuṭ, Gen. § 45, and Midrash Haggadol, loc. cit.] Why was his name called Yinnon? For he will awaken [ See Ibn Ezra on this verse of Ps. 72 See also T.B. Synhedrin, 95a, and supra, p. 230. ‘Arukh, loc. cit., reads: “in the future he will bring to life those who sleep in the dust, therefore is his name called Yinnon.” See also supra, p. 12.] those who sleep at Hebron out of the dust of the earth, therefore is his name called Yinnon, as it is said, "Before the sun his name is Yinnon" (ibid.).
When Abraham returned from Mount Moriah in peace, the anger of Sammael [ Midrash Haggadol, c. 324, reads, “Satan.” On Sammael’s discomfiture see Jubilees xviii. 9 and 12. The name Sammael (i.e. the Devil) occurs in Christian books, e.g. in the Acts of Andrew and Matthew (in A.N.C.L. xvi. p. 362).] was kindled, for he saw that the desire of his heart to frustrate the offering of our father Abraham had not been realized. What did he do? He went and said to Sarah: Hast thou not heard what has happened in the world? She said to him: No. He said to her: Thy husband, Abraham, [ See Tanchuma (ed. Buber), Gen. 57b; Pesiḳta Rabbathi 40; Jalḳuṭ, Gen. § 98; T.B. Giṭṭin, 57b, and the Book of Jashar xxiii. 77. The first editions omit Abraham and read “the old man.”] has taken thy son Isaac and slain him and offered him up as a burnt offering upon the altar. [ The first editions add: “And the lad wept, and cried aloud because he could not be saved.”] She began to weep and to cry aloud three times, [ Lit. “weepings.”] corresponding to the three sustained notes (of the Shophar), [ i.e. the Teḳi‘oth.] and (she gave forth) three howlings corresponding to the three disconnected short notes [ This is the “Teru‘a”; cf. Mishnah, Rosh Ha-Shanah (iv. 9), p. 16a.] (of the Shophar), and her soul fled, and she died. [ See Lev. Rab. 20:2, and Eccles. Rab. to Eccles. 9:1. According to these Midrashim it is Isaac who tells Sarah the story of the ‘Aḳedah. See Tanchuma, in loc. According to this version Satan, in the guise of Isaac, tells the tale. See also Midrash Haggadol, loc. cit.]
Abraham came and found that she was dead. Whence did he come? From Mount Moriah, [ See Pal. Targum, Gen. in loc. According to the Book of Jashar xxiii. 84, Sarah went to look for Abraham, but died at Hebron. Also according to Jubilees xix. 2, Sarah died at Hebron.] as it is said, "And Abraham came to mourn for Sarah" (Gen. 23:2).
Rabbi José said: Isaac observed mourning during three years [ At the ‘Aḳedah, Isaac was 37 years old, and when he married Rebecca he was 40 years. For an instance of three years of mourning see 2 Sam. 13:38 f. See Midrash Haggadol, c. 388.] || for his mother. After three years he married Rebecca, and forgot the mourning for his mother. [ “Sarah his mother” is the reading in the first editions.] Hence thou mayest learn that until a man marries a wife his love centres in his parents. When he marries a wife his love is bestowed upon his wife, as it is said, "Therefore shall a man leave his father and his mother, and he shall cleave unto his wife" (ibid. ii. 24). Does a man then leave [ Or “forsake.”] his father and mother with reference to the precept, "Honour"? [ “Honour thy father and thy mother” (Ex. 20:12).] But the love of his soul cleaves unto his wife, as it is said, "And his soul clave (unto Dinah)" (ibid. xxxiv. 3); and it says, "And he shall cleave unto his wife" (ibid. ii. 24).
Rabbi Jehudah said: Rebecca [ The Book of Jashar xxvi. 5 says: “And Isaac and his wife rose up and went to the land of Moriah to pray there and to seek the Lord.” See also T.B. Jebamoth, 64a, and Pal. Targum, Gen. 25:21.] was barren for twenty years. After twenty years (Isaac) took Rebecca and went (with her) to Mount Moriah, to the place where he had been bound, and he prayed on her behalf concerning the conception of the womb; and the Holy One, blessed be He, was entreated of him, [ According to the Midrash Agadah, Toledoth, p. 21, God hearkened to his prayer because “he was righteous and the son of a righteous man.”] as it is said, "And Isaac intreated the Lord" (ibid. xxv. 21). The children were contending with one another [ See Gen. Rab. 63:6 for the cause of the struggle. Cf. Pal. Targum, Gen. 25:22.] within her womb like mighty warriors, as it is said, "And the children struggled together within her" (ibid. 22). The time of her confinement came round, and her soul was nigh unto death owing to her pains. [ See Book of Jashar xxvi. 9; Jalḳuṭ, Gen. § 110.] And she went to pray in the place [ The Book of Jashar xxvi. 10 says: “And she went to the land of Moriah to seek the Lord on account of this.”] whither she and Isaac had gone, as it is said, "And she went to inquire of the Lord" (ibid.). What did the Holy One, blessed be He, [ The first editions omit the words: “the Holy One, blessed be He.”] do? Jacob took hold of the heels of Esau to make him fall, as it is said, "And after that came forth his brother, and his hand had hold on Esau's heel" (ibid. 26). Hence thou mayest learn that the descendants of Esau will not fall until a remnant || from Jacob will come and cut off the feet of the children of Esau from the mountain of Seir, as it is said, "Forasmuch as thou sawest that a stone was cut out of the mountain without hands" (Dan. 2:45). [ The first editions quote here Dan. 2:34. See Josephus, Ant. x. 10. 4.] Another Scripture text says, "Vengeance is mine, and a recompence, [ The MS. only quotes thus far, the first editions continue the verse.] at the time when their foot shall slide" (Deut. 32:35).
Rabbi Tanchuma [ The first editions read: “R. Acha.”] said: The two lads grew up; the one went by the way of life, and the other went by the way of death, [ See supra, p. 102, for the “two ways.”] as it is said, "And the boys grew, and Esau was a cunning hunter" (Gen. 25:27). Jacob went on the way of life, for he was dwelling in tents, [ According to the Targumim, in loc., the “tents” are the “academies.” See Jalḳuṭ Gen., loc. cit.] and he studied the Torah all his days. [ The first editions read: “And Esau the wicked was going the way of death to slay our father 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).] Esau went on the way of death, because he slew Nimrod and his son Chavir, and he almost sought to kill Jacob his brother, as it is said, "The days of mourning for my father are at hand, and I will slay my brother Jacob" (ibid. xxvii. 41).
Rabbi Simeon said: In the hour when Isaac was bound, he lifted up his eyes heavenwards and saw the glory of the Shekhinah, as it is written, "For man shall not see me and live" (Ex. 33:20). Instead of death his eyes grew dim [ See Rabbinic Philosophy and Ethics, pp. 78 f., and cf. Jalḳuṭ, Gen. § 114.] in his old age, as it is said, "And it came to pass, that when Isaac was old, that his eyes were dim, so that he could not see" (Gen. 27:1). Hence thou mayest learn that the blind man is as though he were dead. [ See T.B. Nedarim, 64a, and Gen. Rab. 65:10.]
The night-fall of the festival day of Passover came, [ See supra, p. 153. See also the Vilna Gaon on Orach Chayyim, 583 Cf. Heb. xi. 20 on the theme in our text.] and Isaac called unto Esau his elder son, and said: O my son ! To-night the heavenly ones [ Jalḳuṭ, Gen., loc. cit., reads: “All the heavenly ones sing a song”; see Pal. Targum, Gen. 27:1.] utter songs, [ Pss. cxiii.–cxviii.] on this night the treasuries [ Cf. Slavonic Enoch vi. and Eth. Enoch lx. 20, and supra, p. 17, for this expression; and see T.B. Chagigah, 12b; and T.B. Ta‘anith, 4b.] of dew [ The text is in the plural, “dews” here and throughout the chapter. The prayer for dew forms part of the liturgy for the first day of Passover.] are opened; on this day the blessing of the dews (is bestowed). Make me savoury meat whilst I am still alive, and I will bless thee. || The Holy Spirit rejoined, saying to him: "Eat thou not the bread of him that hath an evil eye, [ In the MS. the quotation ends here.] neither desire thou his dainties" (Prov. 23:6). He went to fetch it, and was delayed there. [ See Rabbinic Philosophy and Ethics, p. 82.] Rebecca said to Jacob his (other) son: [ The first editions read: “Rebecca said to Jacob, O my son!”] On this night the treasuries of dew will be opened, and on this night the angels utter a song. [ The first editions add: “On this night in the future thy children will be redeemed from the power of bondage; on this night in the future they will sing a song.” See T.B. Soṭah, 12b, and Wisdom xviii. 6.] Make savoury meat for thy father, that he may eat and whilst he still lives he may bless thee.
Now (Jacob) was skilled in the Torah, [ He should have fulfilled the desire of his father; see T.B. Ḳiddushin, 31a, and Pal. Targum, Gen. 27:6, 11.] and his heart dreaded the curse of his father. His mother said to him: My son ! If it be a blessing, may it be upon thee and upon thy seed; if it be a curse, let it be upon me [ So also Pal. Targum, Gen. 27:13.] and upon my soul, as it is said, "And his mother said to him, Upon me be thy curse, my son" (Gen. 27:13). He went and brought two kids of the goats. Were two kids of the goats the food for Isaac? But he brought one as a Paschal offering, [ The first editions read: “Would not one (goat) have been sufficient for him? As it is said: ‘The righteous eateth to the satisfying of his soul’ (Prov. 13:25). But one (goat) corresponded to the Paschal Lamb.”] and with the other he prepared the savoury meat to eat; and he brought it to his father, [ The first editions add here: “For we are taught in a Mishnah: the Paschal Lamb is brought only when one is satisfied with food. He entered,” etc.] and he said to him: "Arise, I pray thee, sit and eat of my venison" (ibid. 19). [ See Rashi, in loc.; Ẓohar, Gen. 154a; and cf. Derekh Erez Ẓuṭṭa v. on the rule as to eating in a sitting posture.] Isaac said: "The voice is the voice of Jacob" (ibid. 22). Jacob (declares) the unity of God. "The voice is the voice of Jacob" [ The unity of God proclaimed by the “voice of Jacob” is applied to the declaration of the children of Israel who exclaim: “Hear, O Israel, the Lord is our God, the Lord is one” (Deut. 6:4).] (ibid.) in the meditation of the Torah. "And the hands are the hands of Esau" (ibid.), in all shedding of blood and in every evil death. Not only this, but also when they proclaim in heaven, "The voice is the voice of Jacob," the heavens tremble. [ See infra, p. 282; Gen. Rab. 66:4; Pesiḳta Rabbathi 21 p. 99b; Roḳeach, 362. The 1st ed. reads here: “And when they proclaim on earth, ‘The voice is the voice of Jacob’ (Gen. 27:22), every one who hears and does not obey, his portion is with ‘the hands which are the hands of Esau’” (ibid.).] And when they proclaim on earth, "The voice is the voice of Jacob" (ibid.), every one who hears will make his portion with "The voice which is the voice of Jacob." And every one || who does not hear and does not act (obediently), his portion is with "The hands, which are the hands of Esau."
Rabbi Jehudah said: Isaac blessed Jacob with ten blessings concerning the dews of heaven and the corn of the earth, corresponding to the ten words [ Ma’amaroth; see Lev. Rab. 34 (end); Deut. Rab. i. 14.] whereby the world was created, as it is said, "And God give thee of the dew of the heaven" (ibid. 28); "Let peoples serve thee, …" (ibid. 29). When Jacob went forth from the presence of his father Isaac, he went forth crowned like a bridegroom, and like a bride in her adornment, [ See supra, pp. 40, 112 f.; and cf. Isa. 49:18.] and the quickening dew from heaven descended upon him, and refreshed his bones, [ The words are based on Prov. 15:30.] and he also became a mighty hero; therefore it is said, "By the hands of the mighty Jacob, from thence is the shepherd, the stone [ See infra, p. 268. The R.V. should be noted.] of Israel" (ibid. xlix. 24).