Bereshit Rabbah 61

וַיֹּסֶף אַבְרָהָם וַיִּקַּח אִשָּׁה וּשְׁמָהּ קְטוּרָה (בראשית כה, א), כְּתִיב (תהלים א, א): אַשְׁרֵי הָאִישׁ אֲשֶׁר לֹא הָלַךְ וגו', אֲשֶׁר לֹא הָלַךְ בַּעֲצַת רְשָׁעִים, זֶה דּוֹר הַפְלָגָה. (תהלים א, א): וּבְדֶרֶךְ חַטָּאִים לֹא עָמָד, אֵלּוּ אַנְשֵׁי סְדוֹם, שֶׁנֶּאֱמַר (בראשית יג, יג): וְאַנְשֵׁי סְדֹם רָעִים וְחַטָּאִים. (תהלים א, א): וּבְמוֹשַׁב לֵצִים לֹא יָשָׁב, זֶה אֲבִימֶלֶךְ, שֶׁנֶּאֱמַר (בראשית כ, טו): הִנֵּה אַרְצִי לְפָנֶיךָ וגו'. (תהלים א, ב): כִּי אִם בְּתוֹרַת ה' חֶפְצוֹ, (בראשית יח, יט): כִּי יְדַעְתִּיו לְמַעַן אֲשֶׁר יְצַוֶּה. (תהלים א, ב): וּבְתוֹרָתוֹ יֶהְגֶּה, אָמַר רַבִּי שִׁמְעוֹן אָב לֹא לִמְּדוֹ, וְרַב לֹא הָיָה לוֹ, וּמֵהֵיכָן לָמַד אֶת הַתּוֹרָה, אֶלָּא זִמֵּן לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא שְׁתֵּי כִלְיוֹתָיו כְּמִין שְׁנֵי רַבָּנִים, וְהָיוּ נוֹבְעוֹת וּמְלַמְּדוֹת אוֹתוֹ תּוֹרָה וְחָכְמָה, הֲדָא הוּא דִכְתִיב (תהלים טז, ז): אֲבָרֵךְ אֶת ה' אֲשֶׁר יְעָצָנִי אַף לֵילוֹת יִסְרוּנִי כִלְיוֹתָי. (תהלים א, ג): וְהָיָה כְעֵץ שָׁתוּל, שֶׁשְּׁתָלוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בְּאֶרֶץ יִשְׂרָאֵל. (תהלים א, ג): אֲשֶׁר פִּרְיוֹ יִתֵּן בְּעִתּוֹ, זֶה יִשְׁמָעֵאל. (תהלים א, ג): וְעָלֵהוּ לֹא יִבּוֹל, זֶה יִצְחָק. (תהלים א, ג): וְכֹל אֲשֶׁר יַעֲשֶׂה יַצְלִיחַ, אֵלּוּ בְּנֵי קְטוּרָה, שֶׁנֶּאֱמַר: וַיֹּסֶף אַבְרָהָם וַיִּקַּח אִשָּׁה.

“Abraham took another wife, and her name was Ketura” (Genesis 25:1). “Abraham took another wife, and her name was Ketura.” It is written: “Happy is the man who has not walked…” (Psalms 1:1). “Who has not walked in the counsel of the wicked” (Psalms 1:1) – this [“the wicked”] refers to the generation of the Dispersion. “Has not stood in the path of sinners” (Psalms 1:1) – these are the people of Sodom, as it is stated: “The people of Sodom were extremely wicked and sinful to the Lord” (Genesis 13:13). “And has not sat [yashav] in the company of the insolent one” (Psalms 1:1) – this refers to Avimelekh, as it is stated: “Behold my land is before you, [dwell [shev] wherever it suits you]…” (Genesis 20:15). “But whose desire is the Torah of the Lord” (Psalms 1:2) – “For I love him, so that he will command [his children and his household after him that they keep the way of the Lord]…” (Genesis 18:19). “And he meditates on His Torah” (Psalms 1:2) – Rabbi Shimon said: He [Abraham] had no father to teach him, and he did not have a teacher. From where, then, did he learn Torah? The answer is that the Holy One blessed be He set his two kidneys [kilyotav] as two teachers of a sort, and they would flow forth and teach him Torah and wisdom. That is what is written: “I bless the Lord who counsels me, even on nights when my thoughts [khilyotai] are anguished” (Psalms 16:7). “He will be like a tree planted” (Psalms 1:3) – the Holy One blessed be He planted him in the Land of Israel. “Which brings forth its fruit in season” (Psalms 1:3) – this refers to Ishmael. “And whose leaf does not wither” (Psalms 1:3) – this refers to Isaac. “And whatever he does will prosper” (Psalms 1:3) – this refers to the sons of Ketura, as it is stated: “Abraham took another wife, and her name was Ketura.”

שְׁתוּלִים בְּבֵית ה' בְּחַצְרוֹת אֱלֹהֵינוּ יַפְרִיחוּ עוֹד יְנוּבוּן בְּשֵׂיבָה (תהלים צב, יד טו): זֶה אַבְרָהָם אָבִינוּ, (תהלים צב, טו): דְּשֵׁנִים וְרַעֲנַנִּים יִהְיוּ, (בראשית כה, א): וַיֹּסֶף אַבְרָהָם. (איוב יד, ז): כִּי יֵשׁ לָעֵץ תִּקְוָה, יֵשׁ לְאָבִינוּ אַבְרָהָם תִּקְוָה. (איוב יד, ז): אִם יִכָּרֵת וְעוֹד יַחֲלִיף, אִם יֹאמַר עָלָיו כְּרוֹת הַבְּרִית, וְעוֹד יַחֲלִיף, מִצְווֹת וּמַעֲשִׂים טוֹבִים, (איוב יד, ז): וְיֹנַקְתּוֹ לֹא תֶחְדָּל, זוֹ לַחְלוֹחוּת שֶׁלּוֹ. (איוב יד, ח): אִם יַזְקִין בָּאָרֶץ שָׁרְשׁוֹ, (בראשית כד, א): וְאַבְרָהָם זָקֵן. (איוב יד, ח): וּבֶעָפָר יָמוּת גִּזְעוֹ, (בראשית כג, ב): וַתָּמָת שָׂרָה. (איוב יד, ט): מֵרֵיחַ מַיִם יַפְרִחַ, מֵרֵיחַ מִצְווֹת וּמַעֲשִׂים טוֹבִים יַפְרִיחַ. (איוב יד, ט): וְעָשָׂה קָצִיר, נָטַע אֵין כְּתִיב כָּאן, אֶלָּא (איוב יד, ט): כְּמוֹ נָטַע, הַתּוֹסֶפֶת מְרֻבָּה עַל הָעִקָּר, וַיֹּסֶף אַבְרָהָם וגו'.

“Planted in the House of the Lord, they blossom in the courts of our God. They will continue to yield fruit even in old age” (Psalms 92:14–15) – this refers to Abraham our patriarch. “They will remain full and fresh” (Psalms 92:15) – “Abraham took another [wife].” “For the tree has hope” (Job 14:7) – Abraham our patriarch has hope. “If it is hewed [yikaret], it will yet regenerate” (Job 14:7) – if He will say to him: ‘Perform [kerot] the covenant [of circumcision],’ “it will yet regenerate” – [he constantly increased his performance of] mitzvot and good deeds. “And its roots will not cease” (Job 14:7) – this refers to his [Abraham’s] vitality. “If its root grows old in the earth” (Job 14:8) – “Abraham was old” (Genesis 24:1). “And its trunk dies in the dirt” (Job 14:8) – “Sarah died” (Genesis 23:2). “It will blossom from the scent of water” (Job 14:9) – due the scent of mitzvot and good deeds, he will blossom. “And produce branches” (Job 14:9) – “[branches] of a sapling” is not written here, but rather, “[branches] like a sapling” – the addition is greater than the tree itself: “Abraham took another [wife]…”

בַּבֹּקֶר זְרַע אֶת זַרְעֶךָ וְלָעֶרֶב אַל תַּנַּח יָדֶךָ (קהלת יא, ו), רַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ, רַבִּי אֱלִיעֶזֶר אָמַר אִם זָרַעְתָּ בְּבָכִיר זְרַע בְּאָפִיל, שֶׁאֵין אַתָּה יוֹדֵעַ (קהלת יא, ו): אֵיזֶהוּ יֻכְשַׁר, אִם שֶׁל אָפִיל אִם שֶׁל בָּכִיר (קהלת יא, ו): וְאִם שְׁנֵיהֶם כְּאֶחָד טוֹבִים. רַבִּי יְהוֹשֻׁעַ אָמַר אִם בָּא עָנִי אֶצְלְךָ בְּשַׁחֲרִית, תֵּן לוֹ. בְּעַרְבִית, תֵּן לוֹ. שֶׁאֵין אַתָּה יוֹדֵעַ אֵיזֶה מֵהֶן הַקָּדוֹשׁ בָּרוּךְ הוּא כּוֹתֵב עָלֶיךָ הֲזֶה אוֹ זֶה וְאִם שְׁנֵיהֶם כְּאֶחָד טוֹבִים. רַבִּי יִשְׁמָעֵאל וְרַבִּי עֲקִיבָא, רַבִּי יִשְׁמָעֵאל אוֹמֵר אִם לָמַדְתָּ תּוֹרָה בְּנַעֲרוּתֶךָ לְמֹד תּוֹרָה בְּזִקְנוּתֶךָ, שֶׁאֵין אַתָּה יוֹדֵעַ אֵיזֶה מֵהֶן מִתְקַיֵּם לְךָ הֲזֶה אוֹ זֶה וְאִם שְׁנֵיהֶם כְּאֶחָד טוֹבִים. רַבִּי עֲקִיבָא אוֹמֵר אִם הָיוּ לְךָ תַּלְמִידִים בְּנַעֲרוּתֶךָ עֲשֵׂה לְךָ תַּלְמִידִים בְּזִקְנוּתֶךָ, שֶׁאֵין אַתָּה יוֹדֵעַ אֵיזֶה מֵהֶם מִתְקַיֵּם לְךָ זֶה אוֹ זֶה, וְאִם שְׁנֵיהֶם כְּאֶחָד טוֹבִים. שְׁנֵים עָשָׂר אֶלֶף תַּלְמִידִים הָיוּ לְרַבִּי עֲקִיבָא מֵעַכּוֹ וְעַד אַנְטִיפְרָס וְכֻלָּם בְּפֶרֶק אֶחָד מֵתוּ, לָמָּה, שֶׁהָיְתָה עֵינֵיהֶם צָרָה אֵלּוּ בְּאֵלּוּ, וּבַסּוֹף הֶעֱמִיד שִׁבְעָה, רַבִּי מֵאִיר וְרַבִּי יְהוּדָה, רַבִּי יוֹסֵי וְרַבִּי שִׁמְעוֹן וְרַבִּי אֶלְעָזָר בֶּן שַׁמּוּעַ וְרַבִּי יוֹחָנָן הַסַּנְדְּלָר וְרַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב. וְאִית דְּאָמְרֵי רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה וְרַבִּי מֵאִיר וְרַבִּי יוֹסֵי וְרַבִּי שִׁמְעוֹן בֶּן יוֹחָאי וְרַבִּי חֲנִינָא בֶּן חֲכִינָאי וְרַבִּי יוֹחָנָן הַסַּנְדְּלָר. אָמַר לָהֶם בָּנַי, הָרִאשׁוֹנִים לֹא מֵתוּ אֶלָּא שֶׁהָיְתָה עֵינֵיהֶם צָרָה אֵלּוּ לְאֵלּוּ תְּנוּ דַּעְתְּכֶם שֶׁלֹא תַעֲשׂוּ כְמַעֲשֵׂיהֶם, עָמְדוּ וּמִלְּאוּ כָּל אֶרֶץ יִשְׂרָאֵל תּוֹרָה. רַבִּי דּוֹסְתָּאי בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר נַחְמָן אִם הָיוּ לְךָ בָּנִים בְּנַעֲרוּתֶךָ קַח לְךָ אִשָּׁה בְּזִקְנוּתֶךָ וְהַעֲמֵד בָּנִים, וּמִמִּי אַתָּה לָמֵד מֵאַבְרָהָם שֶׁהָיוּ לוֹ בָּנִים בְּנַעֲרוּתוֹ וְלָקַח אִשָּׁה בְּזִקְנוּתוֹ וְהֶעֱמִיד בָּנִים, הֲדָא הוּא דִכְתִיב: וַיֹּסֶף אַבְרָהָם וגו'.

“In the morning sow your seed, and in the evening do not rest your hand” (Ecclesiastes 11:6) – Rabbi Eliezer and Rabbi Yehoshua, Rabbi Eliezer said: If you sowed in the early season, sow in the late season [as well], as you do not know “which will succeed” (Ecclesiastes 11:6), whether that of the early season or that of the late season, “or whether they both alike will be good” (Ecclesiastes 11:6). Rabbi Yehoshua said: If a poor person comes to you in the morning, give him charity, [and if another comes] in the evening, give him [as well], as you do not know for which of them the Holy One blessed be He will record about you, for this one or for that one, “or whether they both alike will be good.” Rabbi Yishmael and Rabbi Akiva, Rabbi Yishmael says: If you studied Torah in your youth, study Torah in your old age [as well], as you do not know which of them will endure, this one or that one, “or whether they both alike will be good.” Rabbi Akiva says: If you had students in your youth, procure students for yourself in your old age [as well], as you do not know which of them will endure, this one or that one, “or whether they both alike will be good.” Rabbi Akiva had twelve thousand students from Akko to Antipatris and they all died in one time period. Why? Because they were miserly toward one another. Ultimately, he produced seven [disciples]: Rabbi Meir, Rabbi Yehuda, Rabbi Yosei, Rabbi Shimon, Rabbi Elazar ben Shamua, Rabbi Yoḥanan HaSandlar, and Rabbi Eliezer ben Yaakov. Some say: Rabbi Yehuda, Rabbi Neḥemya, Rabbi Meir, Rabbi Yosei, Rabbi Shimon ben Yoḥai, Rabbi Ḥanina ben Ḥakhinai, and Rabbi Yoḥanan HaSandlar. He said to them: ‘My sons, the previous students died only because they were miserly toward one another. See to it that you do not act in accordance with their actions.’ They arose and filled the entire Land of Israel with Torah knowledge. Rabbi Dostai in the name of Rabbi Shmuel bar Naḥman: If you had children in your youth, take a wife in your old age and produce [more] children. From whom do you learn this? From Abraham, who had children in his youth, and took a wife in his old age and produced [more] children. That is what is written: “Abraham took another [wife]…”

וּשְׁמָהּ קְטוּרָה (בראשית כה, א), רַב אָמַר זוֹ הָגָר, אֲמַר לֵיהּ רַבִּי נְחֶמְיָה וְהָכְתִיב (בראשית כה, א): וַיֹּסֶף, אֲמַר לֵיהּ עַל פִּי הַדִּבּוּר נְשָׂאָהּ, הֵיךְ מָה דְאַתְּ אָמַר (ישעיה ח, ה): וַיֹּסֶף ה' דַּבֵּר אֵלַי עוֹד. אֲמַר לֵיהּ וְהָכְתִיב: וּשְׁמָהּ קְטוּרָה. אֲמַר לֵיהּ שֶׁמְקֻטֶּרֶת מִצְווֹת וּמַעֲשִׂים טוֹבִים. אֲמַר לֵיהּ וְהָכְתִיב (בראשית כה, ו): וְלִבְנֵי הַפִּילַגְשִׁים אֲשֶׁר לְאַבְרָהָם, אֲמַר לֵיהּ פִּלַגְשָׁם כְּתִיב. (בראשית כה, ו): בְּעוֹדֶנּוּ חַי, אוֹתָהּ שֶׁיָּשְׁבָה עַל הַבְּאֵר וְאָמְרָה לְחַי הָעוֹלָמִים רְאֵה בְּעֶלְבּוֹנִי. אָמַר רַבִּי בֶּרֶכְיָה אַף עַל גַּב דְּאַתְּ אָמַר (בראשית כא, יד): וַתֵּלֶךְ וַתֵּתַע בְּמִדְבַּר וגו', תֹּאמַר שֶׁנֶּחְשַׁד עָלֶיהָ בִּרְיָה, תַּלְמוּד לוֹמַר (בראשית כה, א): וּשְׁמָהּ קְטוּרָה, מִן קְטַר, כָּזֶה שֶׁהוּא חוֹתֵם גַּנְזַכָּה וּמוֹצִיאָהּ בְּחוֹתֶמֶת קְשׁוּרָה וַחֲתוּמָה. בַּר קַפָּרָא אָמַר תּוֹסַפְתּוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא מְרֻבָּה עַל הָעִקָּר, קַיִן עִקָּר וְהֶבֶל עַל יְדֵי שֶׁהוּא תּוֹסֶפֶת, דִּכְתִיב (בראשית ד, ב): וַתֹּסֶף לָלֶדֶת, נוֹלַד הוּא וּשְׁתֵּי תְּאוֹמוֹתָיו. יוֹסֵף עִקָּר, וּבִנְיָמִין עַל יְדֵי שֶׁכָּתוּב בּוֹ תּוֹסֶפֶת הוּא מַעֲמִיד עֲשָׂרָה, דִּכְתִיב (בראשית מו, כא): וּבְנֵי בִנְיָמִין בֶּלַע וָבֶכֶר וגו'. עֵר עִקָּר, וְשֵׁלָה עַל יְדֵי שֶׁהוּא לְשׁוֹן תּוֹסֶפֶת הוּא מַעֲמִיד עֲשָׂרָה בָּתֵּי דִּינִים, הֲדָא הוּא דִכְתִיב בְּדִבְרֵי הַיָּמִים (דברי הימים א ד, כא כג): בְּנֵי שֵׁלָּה בֶן יְהוּדָה עֵר אֲבִי לֵכָה וְלַעְדָּה אֲבִי מָרֵשָׁה וּמִשְׁפְּחוֹת בֵּית עֲבֹדַת הַבֻּץ לְבֵית אַשְׁבֵּעַ וגו'. עִקַּר שָׁנָיו שֶׁל אִיּוֹב לֹא הָיוּ אֶלָּא שִׁבְעִים שָׁנָה, נִתּוֹסַף לוֹ מֵאָה וְאַרְבָּעִים שָׁנָה, דִּכְתִיב (איוב מב, טז): וַיְחִי אִיּוֹב אַחֲרֵי זֹאת מֵאָה וְאַרְבָּעִים שָׁנָה. עִקַּר מַלְכוּתוֹ שֶׁל יְחִזְקִיָּהוּ לֹא הָיוּ אֶלָּא אַרְבַּע עֶשְׂרֵה שָׁנָה, וְנִתּוֹסַף לוֹ חֲמֵשׁ עֶשְׂרֵה שָׁנָה, שֶׁנֶּאֱמַר (ישעיה לח, ה): הִנְנִי יוֹסִף עַל יָמֶיךָ חֲמֵשׁ עֶשְׂרֵה שָׁנָה. יִשְׁמָעֵאל עִקָּר וּבְנֵי קְטוּרָה עַל יְדֵי שֶׁהֵן לְשׁוֹן תּוֹסֶפֶת (בראשית כה, ב): וַתֵּלֶד לוֹ אֶת זִמְרָן וגו'.

“And her name was Ketura” – Rav said: This is Hagar. Rabbi Neḥemya said to him: ‘But is it not written “[Abraham took] another [vayosef]”?’ He said to him: ‘[That means only that] he married her on the basis of a divine command, just as it says: “The Lord continued [vayosef] speaking to me again, saying”’ (Isaiah 8:5). He said to him: ‘But is it not written “and her name was Ketura”?’ He said to him: ‘That is because she was perfumed [mekuteret] with mitzvot and good deeds.’ [He said to him:] But is it not written: “And to the sons of the concubines of Abraham [Abraham gave gifts and sent them away from Isaac his son, while he was still alive…]”?’ (Genesis 25:6). He said to him: ‘Pilagsham is written. “While he was still alive [ḥai]” – [this alludes to Hagar] the one who had sat by the well and said to the One who lives [ḥai] forever: See my misery.’ Rabbi Berekhya said: Even though it says: “She [Hagar] went off and wandered in the wilderness…” (Genesis 21:14), lest you say that perhaps some person was suspected [of becoming immorally involved] with her, the verse states: “And her name was Ketura” – from the word ‘bound up’ [ketar]; she was like one who seals a treasure and takes it out bound and sealed. Bar Kappara said: Additions [tosafto] that are granted by the Holy One blessed be He are even greater than the original item. Cain was the original son [of Eve], and Abel, because he was considered an addition, as it is written: “She continued [vatosef] giving birth…[to Abel]” (Genesis 4:2) – he was born with his two twin sisters. Joseph was the original son [of Rachel], and Benjamin, because addition is written in his regard, he produced ten children, as it is written: “And the sons of Benjamin: Bela, and Bekher…” (Genesis 46:21). Er was the original son [of Judah], and Shela, because an expression of addition is used for him, he produced ten courts. That is what is written in Chronicles: “The sons of Shela son of Judah: Er, father of Lekha; and Lada father of Maresha; and the families of the house of the craft of fine linen, of the house of Ashbe’a...” (I Chronicles 4:21–23). Job’s age was originally only seventy years, and one hundred and forty years were added to his life, as it is written: “After this, Job lived for one hundred and forty years” (Job 42:16). Hezekiah’s original reign was only fourteen years, but fifteen years were added to it, as it is stated: “Behold, I am adding fifteen years to your days” (Isaiah 38:5). Ishmael was the original son, and the sons of Ketura, because an expression of addition is used regarding them [the verse tells us] “She bore him Zimran…” (Genesis 25:2).

רָמֵי בַּר יְחֶזְקֵל אָמַר זִמְרָן שֶׁהָיוּ מְזַמְּרִין בָּעוֹלָם, יָקְשָׁן, שֶׁהֵן מִתְקַשִּׁין בָּעוֹלָם. וְרַבָּנָן אָמְרֵי, זִמְרָן, שֶׁהָיוּ מְזַמְּרִין לַעֲבוֹדַת כּוֹכָבִים, יָקְשָׁן, שֶׁהָיוּ מַקִּשִּׁין בַּתֹּף לַעֲבוֹדַת כּוֹכָבִים. (בראשית כה, ג): וְיָקְשָׁן יָלַד אֶת שְׁבָא וְאֶת דְּדָן, רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר אַף עַל גַּב דְּאִינוּן מְתוּרְגָּמִין אָמְרִין תַּגָּרֵי לוּפָּרִין וְרָאשֵׁי אֻמִּין, כּוּלְּהוֹן רָאשֵׁי אֻמּוֹת הֵן.

“She bore him Zimran, and Yokshan, and Medan, and Midyan, and Yishbak, and Shuaḥ” (Genesis 25:2). “Yokshan begot Sheva and Dedan; and the sons of Dedan were Ashurim, Letushim, and Le’umim” (Genesis 25:3). Rami bar Yeḥezkel said: Zimran – [he was called this] because they [his descendants] would “prune [mezamrin]” the world [of its inhabitants]; Yokshan – because they acted with ferocity [mitkashin] in the world. The Rabbis said: Zimran – because they would sing praises [mezamrin] in idol worship; Yokshan – because they would bang [makshin] on the drum for idol worship. “Yokshan begot Sheva and Dedan…[Ashurim, Letushim, and Le’umim]” – Rabbi Shmuel bar Naḥman said: Although the Aramaic translators say [for these last three names]: Merchants, iron workers, and heads of nations, they were [in fact] all heads of nations.

וַיִּתֵּן אַבְרָהָם אֶת כָּל אֲשֶׁר לוֹ לְיִצְחָק (בראשית כה, ה), רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה וְרַבָּנָן, רַבִּי יְהוּדָה אָמַר בְּכוֹרָה. רַבִּי נְחֶמְיָה אָמַר בְּרָכָה. וְרַבָּנָן אָמְרֵי קְבוּרָה, וְדָאתִּיקוּ. רַבִּי חָמָא אָמַר לֹא בְּרָכוֹת אֶלָּא מַתָּנוֹת נָתַן לוֹ, מָשָׁל לְמֶלֶךְ שֶׁהָיָה לוֹ פַּרְדֵּס, מְסָרוֹ לְאָרִיס וְהָיָה בּוֹ שְׁתֵּי אִילָנוֹת כְּרוּכִים זֶה לָזֶה בִּכְרַךְ אֶחָד, אֶחָד שֶׁל סַם חַיִּים וְאֶחָד שֶׁל סַם הַמָּוֶת. אָמַר אוֹתוֹ אָרִיס אִם מַשְׁקֶה אֲנִי זֶה שֶׁל סַם חַיִּים זֶה שֶׁל סַם הַמָּוֶת שׁוֹתֶה עִמּוֹ, וְאִם אֵינִי מַשְׁקֶה זֶה שֶׁל סַם הַמָּוֶת הֵיךְ זֶה שֶׁל סַם חַיִּים חַי. חָזַר וְאָמַר אֲנָא אָרִיס עָבֵיד אֲנָא אֲרִיסוּתִי וּמַאי דַּאֲהַנֵּי לְמָארֵי דְפַרְדֵּיסָא לְמֶעֱבַד יַעֲבֵיד לֵיהּ. כָּךְ אָמַר אַבְרָהָם, אִם מְבָרֵךְ אֲנִי אֶת יִצְחָק, עַכְשָׁו בְּנֵי יִשְׁמָעֵאל וּבְנֵי קְטוּרָה בִּכְלַל, וְאִם אֵין אֲנִי מְבָרֵךְ בְּנֵי יִשְׁמָעֵאל וּבְנֵי קְטוּרָה, הֵיךְ אֲנִי מְבָרֵךְ אֶת יִצְחָק, חָזַר וְאָמַר בָּשָׂר וָדָם אֲנִי, הַיּוֹם כָּאן וּמָחָר בַּקֶּבֶר, כְּבָר עֲבֵידַת אֲנָא דִידִי, מִכָּאן וָאֵילָךְ מַה שֶּׁהַקָּדוֹשׁ בָּרוּךְ הוּא רוֹצֶה לַעֲשׂוֹת בְּעוֹלָמוֹ יַעֲשֶׂה, כֵּיוָן שֶׁמֵּת אַבְרָהָם אָבִינוּ גִּלָּה הַקָּדוֹשׁ בָּרוּךְ הוּא עַל יִצְחָק וּבֵרֲכוֹ, הֲדָא הוּא דִכְתִיב (בראשית כה, יא): וַיְהִי אַחֲרֵי מוֹת אַבְרָהָם וַיְבָרֶךְ אֱלֹהִים אֶת יִצְחָק בְּנוֹ.

“Abraham gave all that was his to Isaac” (Genesis 25:5). “Abraham gave all that was his to Isaac” – Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis, Rabbi Yehuda said: [He gave him] the rights of a firstborn son. Rabbi Neḥemya said: The power to bless. The Rabbis said: The right to burial [in the Makhpela Cave], and a will. Rabbi Ḥama said: It was not blessings that he [Abraham] bequeathed to him, but gifts. This is analogous to a king who had an orchard, which he gave over to a sharecropper. In it, there were two trees intertwined into a single twining; one produced life-giving [fruits] and the other produced poisonous [fruits]. That sharecropper said: ‘If I water the one that is life-giving, the one that is poisonous will be watered along with it, but if I refrain from watering the poisonous one, how will the one that is life-giving survive?’ He then said: ‘I am a mere [temporary] sharecropper. I have performed my duties as sharecropper, and whatever the owner of the orchard wishes to do, he will do.’ So, Abraham said: ‘If I bless Isaac, my son Ishmael and Ketura’s sons will want to be included. If I do not bless Ishmael’s sons and Ketura’s sons, how can I bless Isaac?’ He then said: ‘I am flesh and blood, here today, in the grave tomorrow. I have already done my part; from here on, what the Holy One blessed be He wishes to do in His world, let Him do.’ When Abraham died, the Holy One blessed be He revealed himself to Isaac and blessed him. That is what is written: “It was after the death of Abraham, God blessed Isaac his son…” (Genesis 25:11).

וְלִבְנֵי הַפִּילַגְשִׁים וגו' (בראשית כה, ו), בִּימֵי אֲלַכְּסַנְדְּרוֹס מוֹקְדוֹן בָּאוּ בְּנֵי יִשְׁמָעֵאל לְעוֹרֵר עַל יִשְׂרָאֵל עַל הַבְּכוֹרָה, וּבָאוּ עִמָּהֶם שְׁתֵּי מִשְׁפָּחוֹת רָעוֹת, כְּנַעֲנִים וּמִצְרִים, אָמְרוּ מִי הוֹלֵךְ וְדָן עִמָּהֶם, אָמַר גְּבִיעָה בֶּן קוֹסֵם אֲנִי הוֹלֵךְ וְדָן עִמָּהֶם, אָמְרוּ לוֹ הִזָּהֵר שֶׁלֹא תַּחְלִיט לָהֶם אֶת הָאָרֶץ, אָמַר אֲנִי הוֹלֵךְ וְדָן עִמָּהֶם, אִם נָצַחְתִּי אוֹתָם הֲרֵי מֻטָּב, וְאִם לָאו אַתֶּם אוֹמְרִים מָה הַגָּרוּעַ הַזֶּה שֶׁיַּעֲמִיד עָלֵינוּ, הָלַךְ וְדָן עִמָּהֶם, אָמַר לָהֶם אֲלַכְּסַנְדְּרוֹס מוֹקְדוֹן מִי תּוֹבֵעַ מִיַּד מִי, אָמְרוּ יִשְׁמְעֵאלִים אָנוּ תּוֹבְעִים מִיָּדָן וּמִתּוֹרָתָן אָנוּ בָּאִים עֲלֵיהֶם, כְּתִיב (דברים כא, יז): כִּי אֶת הַבְּכֹר בֶּן הַשְּׂנוּאָה יַכִּיר, וְיִשְׁמָעֵאל בְּדִין שֶׁיִּטֹּל פִּי שְׁנַיִם. אָמַר לוֹ גְּבִיעָה בֶּן קוֹסֵם, אֲדוֹנִי הַמֶּלֶךְ, אֵין אָדָם עוֹשֶׂה מַה שֶּׁהוּא רוֹצֶה לְבָנָיו, אָמַר לוֹ הֵן, וְאָמַר לוֹ וְהָכְתִיב וַיִּתֵּן אַבְרָהָם אֶת כָּל אֲשֶׁר לוֹ לְיִצְחָק. אָמְרוּ לוֹ וְהֵיכָן שְׁטַר שִׁלּוּחַ שֶׁחִלֵּק בֵּין בָּנָיו, אָמַר לָהֶם וְלִבְנֵי הַפִּילַגְשִׁים אֲשֶׁר לְאַבְרָהָם נָתַן אַבְרָהָם מַתָּנוֹת. וְנִסְתַּלְּקוּ מִשָּׁם בְּבשֶׁת פָּנִים. אָמְרוּ כְּנַעֲנִים מִתּוֹרָתָן אָנוּ בָּאִים עֲלֵיהֶם, בְּכָל מָקוֹם כְּתִיב אַרְצָה כְּנַעַן, אֶרֶץ כְּנַעַן, יִתְּנוּ לָנוּ אֶת אַרְצֵנוּ. אָמַר לָהֶם גְּבִיעָה בֶּן קוֹסֵם, אֲדוֹנִי הַמֶּלֶךְ אֵין אָדָם עוֹשֶׂה לְעַבְדּוֹ מַה שֶּׁהוּא רוֹצֶה, אָמַר לוֹ הֵן, אָמַר מַה כְּתִיב (בראשית ט, כה): אָרוּר כְּנָעַן עֶבֶד עֲבָדִים וגו', הֲרֵי הָאָרֶץ שֶׁלָּנוּ וְהֵם עֲבָדִים לַאדוֹנִי הַמֶּלֶךְ, וְנִסְתַּלְּקוּ מִשָּׁם בְּבשֶׁת פָּנִים. אָמְרוּ מִצְרִים מִתּוֹרָתָן אָנוּ בָּאִים עֲלֵיהֶם, שִׁשִּׁים רִבּוֹא יָצְאוּ מֵאֶצְלֵנוּ טְעוּנִים כְּלֵי כֶסֶף וּכְלֵי זָהָב, דִּכְתִיב (שמות יב, לו): וַיְנַצְּלוּ אֶת מִצְרָיִם, יִתְּנוּ לָנוּ אֶת כַּסְפֵּינוּ וְאֶת זְהָבֵינוּ. אָמַר לוֹ גְּבִיעָה בֶּן קוֹסֵם אֲדוֹנִי הַמֶּלֶךְ שִׁשִּׁים רִבּוֹא בְּנֵי אָדָם עָשׂוּ אֶצְלָם מָאתַיִם וְעֶשֶׂר שָׁנִים, מֵהֶם כַּסָּפִים וּמֵהֶם זֶהָבִים שֶׁנּוֹטְלִין בִּשְׂכָרָן דִּינָר לַיּוֹם, יָשְׁבוּ פִּילוֹסוֹפִים וְחִשְּׁבוּ וְלֹא הִגִּיעוּ לְמֵאָה שָׁנָה עַד שֶׁנִּמְצֵאת אֶרֶץ מִצְרַיִם לְטִמְיוֹן, וְנִסְתַּלְקוּ מִשָּׁם בְּבשֶׁת פָּנִים. בִּקֵּשׁ לַעֲלוֹת לִירוּשָׁלַיִם אֲזַלוּן כּוּתָאי וְאָמְרוּ לֵיהּ הִזָּהֵר שֶׁאֵינָן מַנִּיחִין אוֹתְךָ לְהִכָּנֵס לְבֵית קֹדֶשׁ הַקֳּדָשִׁים שֶׁלָּהֶם, וְכֵיוָן שֶׁהִרְגִּישׁ גְּבִיעָה בֶּן קוֹסֵם, הָלַךְ וְעָשָׂה לוֹ שְׁתֵּי אַנְפִּלָּאוֹת וְנָתַן בָּהֶם שְׁתֵּי אֲבָנִים טוֹבוֹת שָׁווֹת שְׁתֵּי רִבּוֹאוֹת שֶׁל כֶּסֶף, וְכֵיוָן שֶׁהִגִּיעַ לְהַר הַבַּיִת אָמַר לוֹ אֲדוֹנִי הַמֶּלֶךְ שְׁלֹף מִנְעָלֶיךָ וּנְעֹל לָךְ שְׁתֵּי אַנְפִּלָּאוֹת, שֶׁהָרִצְפָּה חֲלָקָה שֶׁלֹא תַּחְלִּיק רַגְלֶיךָ, וְכֵיוָן שֶׁהִגִּיעַ לְבֵית קֹדֶשׁ הַקֳּדָשִׁים אָמְרוּ לוֹ עַד כָּאן יֵשׁ לָנוּ רְשׁוּת לִכָּנֵס מִכָּאן וָאֵילָךְ אֵין לָנוּ רְשׁוּת לִכָּנֵס. אָמַר לוֹ לִכְשֶׁאֵצֵא אֲנִי מַשְׁוֶה לְךָ פַּדַּחְתֶּךָ [נסח אחר: גביעתך], אָמַר לוֹ אִם כֹּה תַּעֲשֶׂה רוֹפֵא אֻמָּן תִּקָּרֵא וְשָׂכָר הַרְבֵּה תִּטֹּל. (בראשית כה, ו): וַיְשַׁלְּחֵם מֵעַל יִצְחָק בְּנוֹ, אָמַר לָהֶם כָּל מַה שֶׁאַתֶּם יְכוֹלִים לְהַזְרִיחַ תַּזְרִיחוּ, שֶׁלֹא תִּכָּווּ בְּגַחַלְתּוֹ שֶׁל יִצְחָק, אֲבָל עֵשָׂו עַל יְדֵי שֶׁבָּא וְנִזְדַּוֵּוג לְיַעֲקֹב, נָטַל אֶת שֶׁלּוֹ מִתַּחַת יָדוֹ, הֲדָא הוּא דִכְתִיב (ישעיה כג, ז ח): הֲזֹאת לָכֶם עַלִּיזָה מִימֵי קֶדֶם קַדְמָתָהּ יֹבִלוּהָ רַגְלֶיהָ מֵרָחוֹק לָגוּר מִי יָעַץ זֹאת עַל צֹר הַמַּעֲטִירָה וגו'. אָמַר רַבִּי אֶלְעָזָר כָּל צוֹר שֶׁכָּתוּב בַּמִּקְרָא מָלֵא, בְּצוֹר מְדִינָה הַכָּתוּב מְדַבֵּר. חָסֵר, בְּרוֹמִי הַכָּתוּב מְדַבֵּר. הַמַּעֲטִירָה, רַבִּי אַבָּא אָמַר הַקִּיפוּהָ בַּעֲטָרָה, וְרַבִּי יַנַּאי אָמַר בְּשֵׁם רַבִּי שִׁמְעוֹן בְּרֵיהּ דְּרַבִּי יַנַּאי הַקִּיפוּהָ כּוּבִין.

“But to the sons of the concubines that Abraham had, Abraham gave gifts; and he sent them away from Isaac his son, during his lifetime, eastward, to the east country” (Genesis 25:6). “But to the sons of the concubines…” – In the days of Alexander of Macedonia, the children of Ishmael came to lodge a claim against Israel regarding the birthright. Two evil families, the Canaanites and the Egyptians, came with them. They [the rabbis] said: ‘Who will go and contend with them?’ Gevia ben Kosem said: ‘I will go and contend with them.’ They told him: ‘Be careful that you do not cede the Land to them.’ He said: ‘I am going to contend with them; if I am victorious, it is well and good, and if not, you can always say: Who is this lowly person, that he should represent us?’ He went and contended with them. Alexander of Macedonia said to them: ‘Who is lodging a claim against whom?’ The Ishmaelites said: ‘We are lodging a claim against them [Israel], and it is on the basis of their own Torah that we come against them. It is written: “Rather, he shall acknowledge the firstborn, son of the hated wife [to give him a double portion]” (Deuteronomy 21:17). By right, Ishmael is entitled to receive a double portion.’ Gevia ben Kosem said to him: ‘My lord the king, may a person not do as he pleases for his owns sons?’ He said to him: ‘Yes.’ He said to him: ‘Is it not written: “Abraham gave all that was his to Isaac”?’ (Genesis 25:5). They said to him: ‘Where is the document of gifts that he divided among his sons?’ He said to them: “And to the sons of the concubines of Abraham, Abraham gave gifts.” They departed from there shamefacedly. The Canaanites said: ‘It is on the basis of their own Torah that we come against them. It is written everywhere: “To the land of Canaan,” “the land of Canaan” – let them give us back our land.’ Gevia ben Kosem said to them: ‘My lord the king, may a person not do as he pleases with his slave?’ He said to him: ‘Yes.’ He said to him: ‘What is written? “Cursed is Canaan, a slave of slaves…. [And he said: Blessed be the Lord, God of Shem, and Canaan shall be slaves unto them]” (Genesis 9:25–26). The Land is ours and they are slaves to my lord the king.’ They departed from there shamefacedly. The Egyptians said: ‘It is on the basis of their own Torah that we come against them. Six hundred thousand [Israelite] men departed from our midst laden with silver vessels and gold vessels, as it is written: “They stripped Egypt” (Exodus 12:36). Let them give us back our silver and our gold.’ Gevia ben Kosem said to him: ‘My lord the king, six hundred thousand people spent two hundred and ten years in their midst, among them silversmiths and among them goldsmiths, who normally receive one dinar a day as wages. The philosophers sat and calculated and did not even reach one hundred years [of labor] before the land of Egypt would be found to be bankrupt.’ They departed from there shamefacedly. He [Alexander] once sought to ascend to Jerusalem. The Samaritans went and said to him: ‘Be aware that they will not allow you to enter their Holy of Holies.’ When Gevia ben Kosem sensed this, he went and made two felt shoes for him and placed on them two gems, each valued at twenty thousand silver dinars. When he [Alexander] reached the Temple Mount, he [Gevia] said to him: ‘My lord the king, remove your shoes and put on these felt shoes, the floor being slippery, so your feet should not slip.’ When he reached the Holy of Holies, they said to him: ‘Until here we have permission to enter; from here on, we do not have permission to enter.’ He said to him [Gevia]: ‘When I leave here, I will flatten your forehead’ [variant reading: Your hump]. He said to him: ‘If you can do that, you would be an expert doctor, and could charge a great fee.’ “And sent them away from Isaac his son [eastward, to the east country]” – he said to them: As far east as you can go, go east, so you will not be burned by Isaac’s coals. But Esau, because he came to confront Jacob, he received his punishment from him. That is what is written: “Is it for you to be jovial, like those in antiquity whose legs led them afar to live? Who devised this against Tyre [Tzor] the glorious…” (Isaiah 23:7–8). Rabbi Elazar said: Every instance of Tzor that is written in the Bible with a vav, the verse is speaking of the city of Tyre; when it is without a vav, the verse is speaking of Rome. “The glorious [ma’atira]” – Rabbi Abba said: It was surrounded [with riches] like a crown [atara]. Rabbi Yanai said in the name of Rabbi Shimon son of Rabbi Yanai: It was surrounded by thorns.