Ad Koh

(1) Some time afterward, God put Abraham to the test. He said to him, “Abraham,” and he answered, “Here I am.” (2) And He said, “Take your son, your favored one, Isaac, whom you love, and go to the land of Moriah, and offer him there as a burnt offering on one of the heights that I will point out to you.” (3) So early next morning, Abraham saddled his ass and took with him two of his servants and his son Isaac. He split the wood for the burnt offering, and he set out for the place of which God had told him. (4) On the third day Abraham looked up and saw the place from afar. (5) Then Abraham said to his servants, “You stay here with the ass. The boy and I will go up there; we will worship and we will return to you.”

And say to him, ‘The LORD, the God of the Hebrews, sent me to you to say, “Let My people go that they may worship Me in the wilderness.” But you have paid no heed until now.

Exodus 7,16. “and behold so far you have ‎not listened.” The words: “so far,” appear ‎strange, and sound as if G’d had already performed a ‎number of miracles, whereas in fact He had only ‎brought on one plague, i.e. the waters of the Nile ‎turning into blood. We may be able to understand this ‎turn of phrase when considering a statement by our ‎sages when they compared Moses’ prophecies as ‎characterized by the word ‎זה‎ and that of the other ‎prophets by the word: ‎כה‎. (Sifri Mattot, 2) On ‎the face of it this statement appears strange as Moses ‎frequently introduced his prophecies with the words: ‎כה ‏אמר ה'‏‎.‎
This apparent contradiction has been dealt with by ‎the Rivash, (Rabbi Yitzchok bar Rabbi Sheshet) ‎in his commentary on Exodus 19, 9 ‎‏ בעבור ישמע העם בדברי ‏עמך וגם בך יאמינו לעולם‎ “in order that the people can hear ‎when I speak with you (Moses‏(‏‎ and they will also have ‎complete faith in you forever.” The Rivash writes that ‎there is a difference between what a person sees with ‎his own eyes and between what he knows through use ‎of his intelligence to be the truth. In spite of what his ‎brain tells him is the truth, he still tends to trust his ‎eyes more than he trusts his intellect. This principle ‎also became manifest during the Exodus of the Jewish ‎people from Egypt, and again during the revelation at ‎Mount Sinai when they received the Torah. In spite of ‎the people having witnessed any number of miracles ‎during the period immediately preceding the Exodus ‎so that their faith in G’d should have become absolute, ‎there was a further need to strengthen their belief at ‎Mount Sinai. In spite of all the miracles that Moses had ‎been instrumental in performing ever since he ‎returned from Midian to Egypt, G’d still found it ‎necessary to make the people hear Him speak to Moses ‎directly, before they would believe in him absolutely. ‎The famous proverb: “seeing is believing,” applied to ‎the Jewish people also.‎

Meanwhile the sky grew black with clouds; there was wind, and a heavy downpour fell; Ahab mounted his chariot and drove off to Jezreel.

Variantly: "My taking shall drip as the rain": Just as the rain is not seen until it comes, viz. (I Kings 18:45) "It happened in the meantime that the heavens had darkened with clouds and (filled) with wind, and there was a great rain" — so Torah scholars are not known until they teach Mishnah, halachoth, and aggadoth, or until they are appointed community leaders.

The Josephites complained to Joshua, saying, “Why have you assigned as our portion a single allotment and a single district, seeing that we are a numerous people whom the LORD has blessed so greatly?”

Here the account ends.
I, Daniel, was very alarmed by my thoughts, and my face darkened; and I could not put the matter out of my mind.