(יב) רַבִּי יִשְׁמָעֵאל אוֹמֵר, הֱוֵי קַל לְרֹאשׁ, וְנוֹחַ לְתִשְׁחֹרֶת, וֶהֱוֵי מְקַבֵּל אֶת כָּל הָאָדָם בְּשִׂמְחָה: (יג) רַבִּי עֲקִיבָא אוֹמֵר, שְׂחוֹק וְקַלּוּת רֹאשׁ, מַרְגִּילִין לְעֶרְוָה. מָסֹרֶת, סְיָג לַתּוֹרָה. מַעַשְׂרוֹת, סְיָג לָעשֶׁר. נְדָרִים, סְיָג לַפְּרִישׁוּת. סְיָג לַחָכְמָה, שְׁתִיקָה: (יד) הוּא הָיָה אוֹמֵר, חָבִיב אָדָם שֶׁנִּבְרָא בְצֶלֶם. חִבָּה יְתֵרָה נוֹדַעַת לוֹ שֶׁנִּבְרָא בְצֶלֶם, שֶׁנֶּאֱמַר (בראשית ט) כִּי בְּצֶלֶם אֱלֹקִים עָשָׂה אֶת הָאָדָם. חֲבִיבִין יִשְׂרָאֵל שֶׁנִּקְרְאוּ בָנִים לַמָּקוֹם. חִבָּה יְתֵרָה נוֹדַעַת לָהֶם שֶׁנִּקְרְאוּ בָנִים לַמָּקוֹם, שֶׁנֶּאֱמַר (דברים יד) בָּנִים אַתֶּם לַה׳ אֱלֹקֵיכֶם. חֲבִיבִין יִשְׂרָאֵל שֶׁנִּתַּן לָהֶם כְּלִי חֶמְדָּה. חִבָּה יְתֵרָה נוֹדַעַת לָהֶם שֶׁנִּתַּן לָהֶם כְּלִי חֶמְדָּה שֶׁבּוֹ נִבְרָא הָעוֹלָם, שֶׁנֶּאֱמַר (משלי ד) כִּי לֶקַח טוֹב נָתַתִּי לָכֶם, תּוֹרָתִי אַל תַּעֲזֹבוּ: (טו) הַכֹּל צָפוּי, וְהָרְשׁוּת נְתוּנָה, וּבְטוֹב הָעוֹלָם נִדּוֹן. וְהַכֹּל לְפִי רֹב הַמַּעֲשֶׂה: (טז) הוּא הָיָה אוֹמֵר, הַכֹּל נָתוּן בְּעֵרָבוֹן, וּמְצוּדָה פְרוּסָה עַל כָּל הַחַיִּים. הַחֲנוּת פְּתוּחָה, וְהַחֶנְוָנִי מֵקִיף, וְהַפִּנְקָס פָּתוּחַ, וְהַיָּד כּוֹתֶבֶת, וְכָל הָרוֹצֶה לִלְווֹת יָבֹא וְיִלְוֶה, וְהַגַּבָּאִים מַחֲזִירִים תָּדִיר בְּכָל יוֹם, וְנִפְרָעִין מִן הָאָדָם מִדַּעְתּוֹ וְשֶׁלֹּא מִדַּעְתּוֹ, וְיֵשׁ לָהֶם עַל מַה שֶּׁיִּסְמֹכוּ, וְהַדִּין דִּין אֱמֶת, וְהַכֹּל מְתֻקָּן לַסְּעוּדָה:...
Rabbi Ishmael said: be suppliant to a superior, submissive under compulsory service, and receive every man happily. Rabbi Akiva said: Merriment and frivolity accustom one to sexual licentiousness; Tradition is a fence to the Torah; Tithes a fence to wealth, Vows a fence to abstinence; A fence to wisdom is silence. He used to say: Beloved is man for he was created in the image [of God]. Especially beloved is he for it was made known to him that he had been created in the image [of God], as it is said: “for in the image of God He made man” (Genesis 9:6). Beloved are Israel in that they were called children to the All-Present. Especially beloved are they for it was made known to them that they are called children of the All-Present, as it is said: “you are children to the Lord your God” (Deuteronomy 14:1). Beloved are Israel in that a precious vessel was given to them. Especially beloved are they for it was made known to them that the desirable instrument, with which the world had been created, was given to them, as it is said: “for I give you good instruction; forsake not my teaching” (Proverbs 4:2). Everything is foreseen yet freedom of choice is granted, And the world is judged with goodness; And everything is in accordance with the preponderance of works. He used to say: everything is given against a pledge, and a net is spread out over all the living; the store is open and the storekeeper allows credit, but the ledger is open and the hand writes, and whoever wishes to borrow may come and borrow; but the collectors go round regularly every day and exact dues from man, either with his consent or without his consent, and they have that on which they [can] rely [in their claims], seeing that the judgment is a righteous judgment, and everything is prepared for the banquet.
(טו) וְאַתֶּם פְּרוּ וּרְבוּ, אָמַר רֵישׁ לָקִישׁ בְּרִית נֶחְלְקָה לָאֲוִירוֹת, רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ הֲוָה יָתֵיב לָעֵי בְּאוֹרָיְתָא בַּחֲדָא אִילְטִיס דִּטְבֶרְיָה, נְפַקּוּן תַּרְתֵּין נָשִׁין מִן תַּמָּן אָמְרָה חָדָא לַחֲבֶרְתָּהּ בְּרִיךְ דְּאַפְקִין מִן הָדֵין אֲוִירָא בִּישָׁא, צְוַח לְהוֹן וַאֲמַר לְהוֹן מָה הָן אַתּוּן אָמְרִין מִן מְזָגָא, אָמַר אֲנָא חָכֵם מִן מְזָגָא, וְלֵית בָּהּ אֶלָּא תַּרְתֵּין עַמּוּדִין, אָמַר בָּרוּךְ שֶׁנָּתַן חֵן לַמָּקוֹם עַל יוֹשְׁבָיו. חַד תַּלְמִיד מִן דְּרַבִּי יוֹסֵי הֲוָה יָתֵיב קֳדָמוֹי, הֲוָה מַסְבַּר לֵיהּ וְלָא סְבַר לֵיהּ, אֲמַר לֵיהּ לְמָה לֵית אַתְּ סָבַר, אֲמַר לֵיהּ דַּאֲנָא גָּלֵי מֵאַתְרָאי. אֲמַר לֵיהּ מֵהֵיכָן אֲתַר אַתְּ, אֲמַר לֵיהּ מִן גּוֹבַת שַׁמַּאי. אֲמַר לֵיהּ וּמָה אִינוּן אֲוִירָא דְתַמָּן, אֲמַר לֵיהּ כַּד יָנוֹקָא מִתְיְלִיד אֲנָא גָבְלִין לֵיהּ אֲדַמְדְּמָנֵי וְטוֹשִׁין מוֹחֵיהּ דְּלָא יֵכְלוּנֵיהּ יַתּוּשַׁיָּה, אֲמַר בָּרוּךְ שֶׁנָּתַן חֵן מָקוֹם בְּעֵינֵי יוֹשְׁבָיו. אַף לֶעָתִיד לָבוֹא כֵּן, שֶׁנֶּאֱמַר (יחזקאל לו, כו): וַהֲסִרֹתִי אֶת לֵב הָאֶבֶן מִבְּשַׂרְכֶם וגו' לֵב בָּשָׂר, לֵב בּוֹסֵר שֶׁל חֲבֵרוֹ.
“And you, be fruitful, and multiply; [teem on the earth, and multiply upon it]” – Reish Lakish said: A covenant was granted to all the different climates. Rabbi Shimon ben Lakish was once sitting and toiling in Torah study in a certain street in Tiberias. Two women were leaving there [Tiberias]. One said to the other: ‘Blessed be He who allowed us to leave this foul climate.’ He called to them and said to them: ‘From where are you?’ They said: ‘From Mezaga.’ He said: ‘I know Mezaga, and there is nothing there but two pillars.’ He said: ‘Blessed be He who has implanted the favor of each place in the eyes of its residents.’
A student of Rabbi Yosei was once sitting before him [studying under him]. He kept explaining something to him, but he could not grasp it. He said to him: ‘Why are you having trouble grasping this?’ He said to him: ‘Because I am away from my native place.’ He said to him: ‘From what place do you come?’ He said to him: ‘From Govat Shammai.’ He said to him: ‘What is the climate like there?’ He said to him: ‘When a baby is born, we have to knead a paste of unripe grapes and smear it on his head so the mosquitoes should not consume him.’ He [Rabbi Yosei] said: ‘Blessed be He who has the implanted the favor of each place in the eyes of its residents.’ In the future, too, it will be so, as it is stated: “I will remove the heart of stone from your flesh, [and I will give you] a heart of flesh [lev basar]” (Ezekiel 36:26) – a heart that does not desire [lev boser] the tract of another.
A student of Rabbi Yosei was once sitting before him [studying under him]. He kept explaining something to him, but he could not grasp it. He said to him: ‘Why are you having trouble grasping this?’ He said to him: ‘Because I am away from my native place.’ He said to him: ‘From what place do you come?’ He said to him: ‘From Govat Shammai.’ He said to him: ‘What is the climate like there?’ He said to him: ‘When a baby is born, we have to knead a paste of unripe grapes and smear it on his head so the mosquitoes should not consume him.’ He [Rabbi Yosei] said: ‘Blessed be He who has the implanted the favor of each place in the eyes of its residents.’ In the future, too, it will be so, as it is stated: “I will remove the heart of stone from your flesh, [and I will give you] a heart of flesh [lev basar]” (Ezekiel 36:26) – a heart that does not desire [lev boser] the tract of another.
(יב) וַיְהִ֥י דְבַר־ה׳ אֵלַ֥י לֵאמֹֽר׃ (יג) בֶּן־אָדָ֗ם אֶ֚רֶץ כִּ֤י תֶֽחֱטָא־לִי֙ לִמְעׇל־מַ֔עַל וְנָטִ֤יתִי יָדִי֙ עָלֶ֔יהָ וְשָׁבַ֥רְתִּי לָ֖הּ מַטֵּה־לָ֑חֶם וְהִשְׁלַחְתִּי־בָ֣הּ רָעָ֔ב וְהִכְרַתִּ֥י מִמֶּ֖נָּה אָדָ֥ם וּבְהֵמָֽה׃ (יד) וְ֠הָי֠וּ שְׁלֹ֨שֶׁת הָאֲנָשִׁ֤ים הָאֵ֙לֶּה֙ בְּתוֹכָ֔הּ נֹ֖חַ (דנאל) [דָּנִיֵּ֣אל] וְאִיּ֑וֹב הֵ֤מָּה בְצִדְקָתָם֙ יְנַצְּל֣וּ נַפְשָׁ֔ם נְאֻ֖ם אדושם ה׳׃ (טו) לוּ־חַיָּ֥ה רָעָ֛ה אַעֲבִ֥יר בָּאָ֖רֶץ וְשִׁכְּלָ֑תָּה וְהָיְתָ֤ה שְׁמָמָה֙ מִבְּלִ֣י עוֹבֵ֔ר מִפְּנֵ֖י הַחַיָּֽה׃ (טז) שְׁלֹ֨שֶׁת הָאֲנָשִׁ֣ים הָאֵלֶּה֮ בְּתוֹכָהּ֒ חַי־אָ֗נִי נְאֻם֙ אדושם ה׳ אִם־בָּנִ֥ים וְאִם־בָּנ֖וֹת יַצִּ֑ילוּ הֵ֤מָּה לְבַדָּם֙ יִנָּצֵ֔לוּ וְהָאָ֖רֶץ תִּהְיֶ֥ה שְׁמָמָֽה׃ (יז) א֛וֹ חֶ֥רֶב אָבִ֖יא עַל־הָאָ֣רֶץ הַהִ֑יא וְאָמַרְתִּ֗י חֶ֚רֶב תַּעֲבֹ֣ר בָּאָ֔רֶץ וְהִכְרַתִּ֥י מִמֶּ֖נָּה אָדָ֥ם וּבְהֵמָֽה׃ (יח) וּשְׁלֹ֨שֶׁת הָאֲנָשִׁ֣ים הָאֵ֘לֶּה֮ בְּתוֹכָהּ֒ חַי־אָ֗נִי נְאֻם֙ אדושם ה׳ לֹ֥א יַצִּ֖ילוּ בָּנִ֣ים וּבָנ֑וֹת כִּ֛י הֵ֥ם לְבַדָּ֖ם יִנָּצֵֽלוּ׃ (יט) א֛וֹ דֶּ֥בֶר אֲשַׁלַּ֖ח אֶל־הָאָ֣רֶץ הַהִ֑יא וְשָׁפַכְתִּ֨י חֲמָתִ֤י עָלֶ֙יהָ֙ בְּדָ֔ם לְהַכְרִ֥ית מִמֶּ֖נָּה אָדָ֥ם וּבְהֵמָֽה׃ (כ) ...
The word of GOD came to me: O mortal, if a land were to sin against Me and commit a trespass, and I stretched out My hand against it and broke its staff of bread, and sent famine against it and cut off human and animal from it, even if these three men—Noah, Daniel, and Job—should be in it, they would by their righteousness save only themselves—declares the Sovereign GOD. Or, if I were to send wild beasts to roam the land and they depopulated it, and it became a desolation with none passing through it because of the beasts, as I live—declares the Sovereign GOD—those three men in it would save neither sons nor daughters; they alone would be saved, but the land would become a desolation. Or, if I were to bring the sword upon that land and say, “Let a sword sweep through the land so that I may cut off from it human and animal,” if those three men should be in it, as I live—declares the Sovereign GOD—they would save neither sons nor daughters, but they alone would be saved. Or, if I let loose a pestilence against that land, and poured out My fury upon it in blood, cutting off from it human and animal, should Noah, Daniel, and Job be in it, as I live—declares the Sovereign GOD—they would save neither son nor daughter; they would save themselves alone by their righteousness.
(א) ...אֵלֶּה תּוֹלְדֹת נֹחַ נֹחַ וְגוֹ', אֶת הָאֱלֹקִים הִתְהַלֶּךְ נֹחַ. שָׁלֹש פְּעָמִים בַּפָּסוּק נֹחַ לָמָּה, זֶה אֶחָד מִשְּׁלֹשָׁה שֶׁרָאוּ שְׁלֹשָה עוֹלָמוֹת, נֹחַ וְדָנִיֵּאל, וְאִיּוֹב. נֹחַ, רָאָה עוֹלָם בְּיִשּׁוּבוֹ וְרָאָהוּ בְּחֻרְבָּנוֹ וְחָזַר וְרָאָהוּ בְּיִשּׁוּבוֹ. דָּנִיֵּאל, רָאָה בִנְיַן בַּיִת רִאשׁוֹן וְרָאָהוּ חָרֵב וְחָזַר וְרָאָהוּ בָנוּי בְּבִנְיַן בַּיִת שֵׁנִי. אִיּוֹב, רָאָה בִּנְיַן בֵּיתוֹ וְחֻרְבָּנוֹ וְחָזַר וְרָאָה בְּיִשׁוּבוֹ. אִישׁ צַדִּיק, עַל שֶׁזָּן בְּרִיּוֹתָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא נִקְרָא צַדִּיק. שְׁנֵי בְּנֵי אָדָם נִקְרְאוּ צַדִּיקִים עַל שֶׁזָּנוּ אֶת הַבְּרִיוֹת, נֹחַ וְיוֹסֵף. שֶׁכָּךְ כְּתִיב בּוֹ, עַל מִכְרָם בַּכֶּסֶף צַדִּיק (עמוס ב, ו). וּכְתִיב בּוֹ, וַיְכַלְכֵּל יוֹסֵף (בראשית מז, יב).
These are the generations of Noah. Noah was a righteous man … Noah walked with God (Gen. 6:9). Why is Noah’s name repeated three times in this single verse? Because he was one of the three men privileged to experience three changes that occurred in the world. The three were Noah, Daniel, and Job. Noah saw the world inhabited, he witnessed its destruction, and finally he beheld it reinhabited. Daniel saw the first Temple intact, he beheld its destruction, and then he witnessed the erection of the second Temple. Job saw his household established, he beheld its destruction, and he finally witnessed its reestablishment. Noah was a righteous man. Noah was called righteous because he fed the creatures of the Holy One, blessed be He. Two men were called righteous because they fed the creatures of the Holy One, blessed be He. They were Noah and Joseph. It is written concerning Joseph: Because they sell the righteous for silver (Amos 2:6), and of Joseph it is also said: And Joseph fed (Gen. 47:12).
(ג) אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה: כְּשֶׁבָּא נֹחַ לִטַּע כֶּרֶם, בָּא שָׂטָן וְעָמַד לְפָנָיו. אָמַר לוֹ: מָה אַתָּה נוֹטֵעַ? אָמַר לוֹ: כֶּרֶם. אָמַר לוֹ: מַה טִּיבוֹ? אָמַר לוֹ: פֵּרוֹתָיו מְתוּקִים, בֵּין לַחִים בֵּין יְבֵשִׁים, וְעוֹשִׂין מֵהֶן יַיִן הַמְשַׂמֵּחַ לְבָבוֹת, דִּכְתִיב: וְיַיִן יְשַׂמַּח לְבַב אֱנוֹשׁ (תהלים קד, טו). אָמַר לוֹ שָׂטָן, בֹּא וְנִשְׁתַּתֵּף שְׁנֵינוּ בְּכֶרֶם זֶה. אָמַר לוֹ: לְחַיֵּי. (ד) מֶה עָשָׂה שָׂטָן? הֵבִיא כֶבֶשׂ וַהֲרָגוֹ תַּחַת הַגֶּפֶן, אַחַר כָּךְ הֵבִיא אֲרִי וַהֲרָגוֹ שָׁם, וְאַחַר כָּךְ הֵבִיא חֲזִיר וַהֲרָגוֹ, וְאַחַר כָּךְ הֵבִיא קוֹף וַהֲרָגוֹ תַּחַת הַכֶּרֶם וְהִטִּיפוּ דָמָן בְּאוֹתוֹ הַכֶּרֶם וְהִשְׁקוּהוּ מִדְּמֵיהֶן. רָמַז לוֹ, שֶׁקֹּדֶם שֶׁיִּשְׁתֶּה אָדָם מִן הַיַּיִן, הֲרֵי הוּא תָּם כְּכֶבֶשׂ זוֹ שֶׁאֵינָהּ יוֹדַעַת כְּלוּם, וּכְרָחֵל לִפְנֵי גוֹזְזֶיהָ נֶאֱלָמָה. שָׁתָה כְּהֹגֶן, הֲרֵי הוּא גִּבּוֹר כָּאֲרִי וְאוֹמֵר אֵין כְּמוֹתוֹ בָעוֹלָם. כֵּיוָן שֶׁשָּׁתָה יוֹתֵר מִדַּי, נַעֲשָׂה כַּחֲזִיר מִתְלַכְלֵךְ בְּמֵי רַגְלַיִם וּבְדָבָר אַחֵר. נִשְׁתַּכֵּר, נַעֲשָׂה כְּקוֹף עוֹמֵד וּמְרַקֵּד וּמְשַׂחֵק וּמוֹצִיא לִפְנֵי הַכֹּל נִבְלוּת הַפֶּה, וְאֵינוֹ יוֹדֵעַ מַה יַּעֲשֶׂה. וְכָל זֶה, אֵרַע לְנֹחַ הַצַּדִּיק. מָה, נֹחַ הַצַּדִּיק שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא פֵּרַשׁ שִׁבְחוֹ, כָּךְ. שְׁאָר בְּנֵי אָדָם עַל אַחַת כַּמָּה וְכַמָּה....
Our teachers of blessed memory stated: While Noah was planting the vineyard, Satan appeared before him and asked: “What are you planting?” He answered: “A vineyard.” “What is it?” inquired Satan. “Its fruits are sweet, whether moist or dry,” he answered, “and from them one produces a wine that causes the heart of man to rejoice, as it is written: And wine doth make glad the heart of man (Ps. 104:15).” Satan suggested: “Come, let us be partners in this vineyard.” And Noah replied: “Certainly.” What did Satan do? First, he obtained a lamb and slaughtered it beneath the vineyard. Then, he took a lion and slaughtered it there, and after that he obtained a pig and an ape and slaughtered them in the same place. Their blood seeped into the earth, watering the vineyard. He did this to demonstrate to Noah that before drinking wine man is as innocent as a sheep: Like a sheep that before her shearers is dumb (Isa. 53:7). But after he drinks a moderate amount of wine he believes himself to be as strong as a lion, boasting that no one in all the world is his equal. When he drinks more than he should, he behaves like a pig, wallowing about in urine and performing other base acts. After he becomes completely intoxicated, he behaves like an ape, dancing about, laughing hysterically, prattling foolishly, and is completely unaware of what he is doing. All this happened to the righteous Noah. If the righteous Noah, whom the Holy One, blessed be He, praised, could behave in such a fashion, how much more so could any other man!
(ג) עֲשָׂרָה נִסְיוֹנוֹת נִתְנַסָּה אַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם וְעָמַד בְּכֻלָּם, לְהוֹדִיעַ כַּמָּה חִבָּתוֹ שֶׁל אַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם:
With ten trials was Abraham, our father (may he rest in peace), tried, and he withstood them all; to make known how great was the love of Abraham, our father (peace be upon him).
הי' נסיונות שנתנסה אברהם אבינו כולם דבר הכתוב. הא' הגרות באמרו יתברך לך לך מארצך וגו'. הב' הרעב אשר נמצא בארץ כנען בבואו שם והוא יעדו ואעשך לגוי גדול וזה נסיון גדול והוא אמר ויהי רעב בארץ. והג' חמס המצרים עליו בהלקח שרה לפרעה. הד' הלחמו בד' מלכים. הה׳ לקחו הגר לאשה אחר שנואש מהוליד משרה. הו' הוא המילה אשר צוה בה בימי הזקנה. הז' חמס מלך גרר עליו בלקחו שרה גם כן. הח' גרש הגר אחרי הבנותו ממנה. הט' הרחקת בנו ישמעאל והוא אמרו יתברך אל ירע בעיניך על הנער וגו' וכבר העיד הכתוב איך היה קשה בעיניו הדבר הזה באמרו וירע הדבר מאד בעיני אברהם אלא ששמר מצות הש"י וגרשם. העשירי עקדת יצחק:
The ten tests with which Abraham, our father, was tested are all [in] the words of Scripture. The first is his emigration by His statement, may He be blessed - "Go forth from your land, etc." (Genesis 12:1). And the second one is the famine that was found in the Land of Canaan when he came there and it was [the land of] his destiny - "and I will make you into a great nation" (Genesis 12:2). And this was a great test, and it is its saying, "And there was a famine in the land" (Genesis 12:10). And the third was the injustice of the Egyptians towards him in the taking of Sarah to Pharaoh. The fourth is his fighting against the four kings. The fifth is his taking of Hagar as a wife after he despaired of giving birth through Sarah. The sixth is the circumcision that he was commanded about in the days of his old age. The seventh is the injustice of the king of Gerar towards him in his also taking Sarah. The eighth is the expulsion of Hagar after his being built (having a child) from her. The ninth is the distancing of his son, Yishmael, and that is His, may He be blessed, saying, "Let not it be bad in your eyes about the youth, etc." (Genesis 21:12). And Scripture already testified how this thing was difficult in his eyes, in its stating, "And the thing was very bad in the eyes of Abraham" (Genesis 21:11). Yet he observed the commandment of God, may He be blessed, and expelled him. And the tenth is the binding of Yitzchak.
(ח) ...אָמַר רַבִּי לֵוִי בְּשָׁעָה שֶׁהָיָה אַבְרָהָם מְהַלֵּךְ בַּאֲרַם נַהֲרַיִם וּבַאֲרַם נָחוֹר, רָאָה אוֹתָן אוֹכְלִים וְשׁוֹתִים וּפוֹחֲזִים, אָמַר הַלְּוַאי לֹא יְהֵא לִי חֵלֶק בָּאָרֶץ הַזֹּאת, וְכֵיוָן שֶׁהִגִּיעַ לְסֻלָּמָהּ שֶׁל צוֹר, רָאָה אוֹתָן עֲסוּקִין בְּנִכּוּשׁ בִּשְׁעַת הַנִּכּוּשׁ, בְּעִדּוּר בִּשְׁעַת הָעִדּוּר, אָמַר הַלְּוַאי יְהֵא חֶלְקִי בָּאָרֶץ הַזֹּאת, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא (בראשית יב, ז): לְזַרְעֲךָ אֶתֵּן אֶת הָאָרֶץ הַזֹּאת.
Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: “Go you [lekh lekha]” – twice, one from Aram Naharayim and one from Aram Naḥor. Rabbi Neḥemya says: “Lekh lekha” – twice, one from Aram Naharayim and Aram Naḥor, and one when He flew him from [the Covenant] between the Pieces and brought him to Ḥaran.
That is what is written: “Your people [amekha] will volunteer on your day of battle [ḥeilekha]” (Psalms 110:3) – I was with you [imekha] when you volunteered on My behalf to descend into the fiery furnace. “On your day of battle” – when you assembled for Me all the hosts [haḥayalot] and masses. “In sacred glory [hadrei]” (Psalms 110:3) – from the radiance [hadar] of the world I sanctified you; “from the womb of the dawn [mishḥar]” (Psalms 110:3) – from the womb of the world I have sought you out [sheḥartikha]. “Yours is the dew of youth” (Psalms 110:3) – because our forefather Abraham was fearful, saying: ‘Perhaps I have a sin on my hands because I was an idol worshipper all those years?’ The Holy One blessed be He said to him: “The dew of your youth” – just as dew evaporates, so, too, your sins will evaporate; just as dew is a sign of blessing for the world, so, too, you are a sign of blessing for the world.
That is what is written: “I said: Would that I had wings like a dove; I would fly away and come to rest” (Psalms 55:7). Why like a dove? Because all other birds, when they are weary, they rest on a stone or on a tree, but a dove, when it flies and grows weary, it folds one of its wings and flies with the other wing. “I would wander [nedod] far away” (Psalms 55:8) – movement after movement, wandering after wandering. “To repose in the wilderness, Selah” (Psalms 55:8) – it is preferable to repose in the wildernesses of the Land of Israel rather than to repose in the palaces outside the Land. And if you object that Abraham did not act immediately, and did not rejoice over the words of the Omnipresent, and [you ask] why did he not depart [at once]? It is because he had not yet been permitted, but once he was permitted: “Abram went as the Lord had spoken to him, and Lot went with him” (Genesis 12:4).
Rabbi Levi said: When Abraham was traveling through Aram Naharayim and Aram Naḥor, he saw them eating, drinking, and reveling. He said: ‘Would that my portion not be in this land.’ When he reached the Promontory of Tyre, he saw them engaged in weeding at the time of weeding, hoeing at the time of hoeing, he said: ‘Would that my portion be in this land.’ The Holy One blessed be He said to him: “To your descendants I will give this land” (Genesis 12:7).
That is what is written: “Your people [amekha] will volunteer on your day of battle [ḥeilekha]” (Psalms 110:3) – I was with you [imekha] when you volunteered on My behalf to descend into the fiery furnace. “On your day of battle” – when you assembled for Me all the hosts [haḥayalot] and masses. “In sacred glory [hadrei]” (Psalms 110:3) – from the radiance [hadar] of the world I sanctified you; “from the womb of the dawn [mishḥar]” (Psalms 110:3) – from the womb of the world I have sought you out [sheḥartikha]. “Yours is the dew of youth” (Psalms 110:3) – because our forefather Abraham was fearful, saying: ‘Perhaps I have a sin on my hands because I was an idol worshipper all those years?’ The Holy One blessed be He said to him: “The dew of your youth” – just as dew evaporates, so, too, your sins will evaporate; just as dew is a sign of blessing for the world, so, too, you are a sign of blessing for the world.
That is what is written: “I said: Would that I had wings like a dove; I would fly away and come to rest” (Psalms 55:7). Why like a dove? Because all other birds, when they are weary, they rest on a stone or on a tree, but a dove, when it flies and grows weary, it folds one of its wings and flies with the other wing. “I would wander [nedod] far away” (Psalms 55:8) – movement after movement, wandering after wandering. “To repose in the wilderness, Selah” (Psalms 55:8) – it is preferable to repose in the wildernesses of the Land of Israel rather than to repose in the palaces outside the Land. And if you object that Abraham did not act immediately, and did not rejoice over the words of the Omnipresent, and [you ask] why did he not depart [at once]? It is because he had not yet been permitted, but once he was permitted: “Abram went as the Lord had spoken to him, and Lot went with him” (Genesis 12:4).
Rabbi Levi said: When Abraham was traveling through Aram Naharayim and Aram Naḥor, he saw them eating, drinking, and reveling. He said: ‘Would that my portion not be in this land.’ When he reached the Promontory of Tyre, he saw them engaged in weeding at the time of weeding, hoeing at the time of hoeing, he said: ‘Would that my portion be in this land.’ The Holy One blessed be He said to him: “To your descendants I will give this land” (Genesis 12:7).