Shemot Rabbah 44

זְכֹר לְאַבְרָהָם, פָּתַח רַבִּי תַּנְחוּמָא בַּר אַבָּא (תהלים פ, ט): גֶּפֶן מִמִּצְרַיִם תַּסִּיעַ, לָמָּה נִמְשְׁלוּ יִשְׂרָאֵל לְגֶפֶן אֶלָּא מָה הַגֶּפֶן כְּשֶׁבְּעָלֶיהָ מְבַקְּשִׁין שֶׁתַּשְׁבִּיחַ מָה הֵם עוֹשִׂין עוֹקְרִין אוֹתָהּ מִמְּקוֹמָהּ וְשׁוֹתְלִין אוֹתָהּ בְּמָקוֹם אַחֵר וְהִיא מַשְׁבַּחַת, כָּךְ כֵּיוָן שֶׁבִּקֵּשׁ הַקָּדוֹשׁ בָּרוּךְ הוּא לְהוֹדִיעַ יִשְׂרָאֵל בָּעוֹלָם, מֶה עָשָׂה, עֲקָרָן מִמִּצְרַיִם וֶהֱבִיאָן לַמִּדְבָּר וְהִתְחִילוּ מַצְלִיחִים שָׁם, וְהִתְחִילוּ מְקַבְּלִין הַתּוֹרָה וְאוֹמְרִים (שמות כד, ז): כֹּל אֲשֶׁר דִּבֶּר ה' נַעֲשֶׂה וְנִשְׁמָע, וְיָצָא לָהֶם שֵׁם בָּעוֹלָם, שֶׁנֶּאֱמַר (יחזקאל טז, יד): וַיֵּצֵא לָךְ שֵׁם בַּגּוֹיִם בְּיָפְיֵךְ. דָּבָר אַחֵר, גֶּפֶן מִמִּצְרַיִם, אַתָּה מְפַרְנֵס כָּל אוֹתָן הַדֵּעוֹת הָאֲמוּרוֹת בּוֹ (בראשית מ, ט): וְהִנֵּה גֶּפֶן לְפָנָי, גֶּפֶן מִמִּצְרַיִם תַּסִּיעַ, וּבַסּוֹף אַתָּה מְפַרְנֵס, מָה הַגֶּפֶן הִיא חַיָּה וְנִשְׁעֶנֶת עַל עֵצִים מֵתִים, כָּךְ יִשְׂרָאֵל הֵם חַיִּים וְקַיָּמִים וְנִשְׁעָנִין עַל הַמֵּתִים, אֵלּוּ הָאָבוֹת. וְכֵן אַתָּה מוֹצֵא כַּמָּה תְּפִלּוֹת הִתְפַּלֵּל אֵלִיָּהוּ בְּהַר הַכַּרְמֶל שֶׁתֵּרֵד הָאֵשׁ, כְּמָה דְאַתְּ אָמַר (מלכים א יח, לז): עֲנֵנִי ה' עֲנֵנִי, וְלֹא נַעֲנָה, אֶלָּא כֵּיוָן שֶׁהִזְכִּיר אֶת הַמֵּתִים וְאָמַר (מלכים א יח, לו): ה' אֱלֹהֵי אַבְרָהָם יִצְחָק וְיִשְׂרָאֵל, מִיָּד נַעֲנָה, מַה כְּתִיב (מלכים א יח, לח): וַתִּפֹּל אֵשׁ ה'. וְכֵן משֶׁה בְּשָׁעָה שֶׁעָשׂוּ יִשְׂרָאֵל אוֹתוֹ מַעֲשֶׂה עָמַד וְלִמֵּד עֲלֵיהֶם זְכוּת אַרְבָּעִים יוֹם וְאַרְבָּעִים לַיְלָה, וְלֹא נַעֲנָה, אֶלָּא כֵּיוָן שֶׁהִזְכִּיר אֶת הַמֵּתִים מִיָּד נַעֲנָה, שֶׁנֶּאֱמַר: זְכֹר לְאַבְרָהָם לְיִצְחָק וּלְיִשְׂרָאֵל, מַה כְּתִיב (שמות לב, יד): וַיִּנָּחֶם ה' עַל הָרָעָה, הֱוֵי כְּשֵׁם שֶׁהַגֶּפֶן הַזֹּאת חַיָּה וְנִשְׁעֶנֶת עַל עֵצִים מֵתִים, כָּךְ יִשְׂרָאֵל חַיִּים וְנִשְׁעָנִים עַל הָאָבוֹת כְּשֶׁהֵם מֵתִים, הֱוֵי: זְכֹר לְאַבְרָהָם לְיִצְחָק וּלְיִשְׂרָאֵל.

“Remember Abraham, Isaac, and Israel, Your servants, to whom You took an oath by Yourself and spoke to them: I will multiply your descendants like the stars of the heavens, and this entire land that I said I will give to your descendants, they will inherit it forever” (Exodus 32:13). “Remember Abraham” – Rabbi Tanḥuma bar Abba began: “You transported a vine from Egypt” (Psalms 80:9). Why is Israel likened to a vine? Just as a vine, when its owners want it to improve, what do they do? They uproot it from its place and plant it elsewhere, and it improves. So too, when the Holy One blessed be He sought to make Israel known to the world, He uprooted them from Egypt and brought them to the wilderness, and they began thriving there. They began receiving the Torah and saying: “Everything that the Lord spoke we will perform and we will heed” (Exodus 24:7). Their renown went forth in the world, as it is stated: “Your renown went forth among the nations for your beauty” (Ezekiel 16:14). Another matter: “A vine from Egypt” – You provide support for all the opinions stated in its regard: “Behold, a vine was before me” (Genesis 40:9), “You transported a vine from Egypt”; ultimately You provide support. Just as this vine is alive and rests on dead branches, so too, Israel is alive and endures, and rests on the deceased; these are the patriarchs. Likewise, you find that Elijah recited many prayers on Mount Carmel so the fire would descend, just as it says, “Answer me, Lord, answer me” (I Kings 18:37); but he was not answered. However, once he mentioned the deceased and said: “Lord, God of Abraham, Isaac, and Israel” (I Kings 18:36), he was immediately answered. What is written? “The fire of the Lord descended” (I Kings 18:38). Likewise, Moses: when Israel performed that act, Moses stood and pleaded in their favor for forty days and forty nights, but he was not answered. However, once he mentioned the deceased he was immediately answered, as it is stated: “Remember Abraham, Isaac, and Israel.” What is written? “The Lord reconsidered the evil” (Exodus 32:14). That is, just as this vine is alive and rests on dead branches, so too, Israel is alive and endures, and rests on the patriarchs, who are deceased. That is, “remember Abraham, Isaac, and Israel.”

דָּבָר אַחֵר, זְכֹר לְאַבְרָהָם, הֲדָא הוּא דִכְתִיב (קהלת ד, ב): וְשַׁבֵּחַ אֲנִי אֶת הַמֵּתִים שֶׁכְּבָר מֵתוּ, כְּנֶגֶד מִי אָמַר שְׁלֹמֹה מִקְרָא זֶה, רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי וְרַבִּי שְׁמוּאֵל בַּר נַחְמָן, רַבִּי יְהוֹשֻׁעַ אוֹמֵר לֹא אֲמָרוֹ אֶלָּא כְּנֶגֶד דָּוִד אָבִיו, כֵּיצַד, אַתָּה מוֹצֵא כְּשֶׁבָּנָה שְׁלֹמֹה בֵּית הַמִּקְדָּשׁ הִתְפַּלֵּל לִפְנֵי הָאֱלֹהִים שֶׁתֵּרֵד הָאֵשׁ וְלֹא נַעֲנָה, אֶלָּא כֵּיוָן שֶׁהִזְכִּיר אֶת הַמֵּת דָּוִד אָבִיו מִיָּד נַעֲנָה, שֶׁנֶּאֱמַר (דברי הימים ב ו, מב): זָכְרָה לְחַסְדֵי דָּוִיד עַבְדֶּךָ, מִיָּד (דברי הימים ב ז, א): וּכְכַלּוֹת שְׁלֹמֹה לְהִתְפַּלֵּל אֶל ה' וְהָאֵשׁ יָרְדָה מִן הַשָּׁמַיִם, כֵּיוָן שֶׁרָאָה שְׁלֹמֹה שֶׁהִזְכִּיר אוֹתָן תְּפִלּוֹת וְלֹא נַעֲנָה וְכֵיוָן שֶׁהִזְכִּיר דָּוִד אָבִיו מִיָּד יָרְדָה, הִתְחִיל אוֹמֵר: וְשַׁבֵּחַ אֲנִי אֶת הַמֵּתִים שֶׁכְּבָר מֵתוּ מִן הַחַיִּים אֲשֶׁר הֵמָּה חַיִּים עֲדֶנָּה, עַל עַצְמוֹ אֲמָרוֹ, וְרַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר עַל משֶׁה אֲמָרוֹ, כֵּיצַד, כֵּיוָן שֶׁרָאָה משֶׁה עוֹמֵד וּמִתְפַּלֵּל אַרְבָּעִים יוֹם וְאַרְבָּעִים לַיְלָה עַל יִשְׂרָאֵל שֶׁיִּמְחֹל לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא עַל אוֹתוֹ מַעֲשֶׂה שֶׁעָשׂוּ וּמַזְכִּיר זְכוּתוֹ, וְלֹא הָיָה הָאֱלֹהִים מִתְרַצֶּה לָהֶם, וְכֵיוָן שֶׁהִזְכִּיר אֶת הַמֵּתִים מִיָּד נַעֲנָה, מַה כְּתִיב אַחֲרָיו: וַיִּנָּחֶם ה', הֱוֵי: וְשַׁבֵּחַ אֲנִי אֶת הַמֵּתִים מִן הַחַיִּים, זֶה משֶׁה.

Another matter: “Remember Abraham” – that is what is written: “I praise the dead who have already died” (Ecclesiastes 4:2). Corresponding to whom did Solomon say this verse? Rabbi Yehoshua ben Levi and Rabbi Shmuel bar Naḥman: Rabbi Yehoshua ben Levi says: He said it only corresponding to David, his father. How so? You find that when Solomon built the Temple, he prayed before God that the fire would descend, but he was not answered. However, once he mentioned the deceased, David his father, he was immediately answered, as it is stated: “Remember the kindness of David Your servant” (II Chronicles 6:42). Immediately, “When Solomon concluded praying” (II Chronicles 7:1) to the Lord, “the fire descended from the heavens” (II Chronicles 7:1). When Solomon saw that he mentioned those prayers and was not answered and once he mentioned David his father, it immediately descended, he began saying: “I praise the dead who are already dead, more than the living who are still alive” (Ecclesiastes 4:2). He said it in his own regard. Rabbi Shmuel bar Naḥman said: He said it regarding Moses. How so? When he saw that Moses had stood in prayer for forty days and forty nights on behalf of Israel so that the Holy One blessed be He would pardon them for that act that they performed, and he had mentioned their merit but God would not be reconciled, yet once he mentioned the deceased he was immediately answered; what is written thereafter? “The Lord reconsidered” (Exodus 32:14). That is, “I praise the dead who have already died” – this is Moses.

דָּבָר אַחֵר, זְכֹר לְאַבְרָהָם, הֲדָא הוּא דִּכְתִיב (משלי יא, כא): יַָד לְיָד לֹא יִנָּקֶה רָע, אָמַר רַבִּי פִּנְחָס הַכֹּהֵן בֶּן חָמָא, אִם עָשִׂיתָ מִצְוָה אַל תְּבַקֵּשׁ מַתַּן שְׂכָרָהּ מִיָּד לְיָד, לָמָּה, שֶׁלֹא תִנָּקֶה, שֶׁאֵין אַתָּה מִתְנַקֶּה מֵעֲוֹנוֹתֶיךָ וְרָשָׁע אַתָּה נִקְרָא, שֶׁלֹא בִקַּשְׁתָּ לְהַנְחִיל לְבָנֶיךָ כְּלוּם, שֶׁאִלּוּ בִּקְשׁוּ אַבְרָהָם יִצְחָק וְיַעֲקֹב מַתַּן שְׂכָרָן שֶׁל מִצְוֹת שֶׁעָשׂוּ, הֵיאַךְ הָיָה (משלי יא, כא): זֶרַע צַדִּיקִים נִמְלָט, הֵיאַךְ הָיָה מַזְכִּיר זְכֹר לְאַבְרָהָם לְיִצְחָק וּלְיִשְׂרָאֵל, מִיָּד וַיִּנָחֶם ה', הֱוֵי: יָד לְיָד לֹא יִנָּקֶה רָע.

Another matter: “Remember Abraham” – that is what is written: “From hand to hand, evil will not be absolved” (Proverbs 11:21). Rabbi Pinḥas HaKohen ben Ḥama said: If you performed a mitzva, do not request to be given reward from one hand to another. Why? Because you “will not be absolved,” as you will not be absolved from your iniquities, and you will be called wicked, as you did not seek to bequeath anything to your children. Had Abraham, Isaac, and Jacob asked to be given their reward for the mitzvot they performed, how would it have been that “the descendants of the righteous will escape” (Proverbs 11:21)? How could he have mentioned, “Remember Abraham, Isaac, and Israel”? Immediately, “The Lord reconsidered” (Exodus 32:14). That is, “From hand to hand, evil will not be absolved.”

דָּבָר אַחֵר, זְכֹר לְאַבְרָהָם, אָמַר רַבִּי אָבִין בְּשֵׁם רַבִּי אַחָא מָשָׁל לְמֶלֶךְ שֶׁהִפְקִיד לוֹ אוֹהֲבוֹ אֶצְלוֹ עֲשָׂרָה מַרְגָּלִיּוֹת, מֵת אוֹהֲבוֹ וְהִנִּיחַ בַּת אֶחָת, עָמַד הַמֶּלֶךְ וּנְטָלָהּ לְאִשָּׁה וַעֲשָׂאָהּ מַטְרוֹנָה וְנָתַן לָהּ שַׁלְשֶׁלֶת אַחַת שֶׁל עֶשֶׂר מַרְגָּלִיּוֹת וְנָתְנָה אוֹתָהּ בְּצַוָּארָהּ. לְאַחַר יָמִים אִבְּדָה הַשַּׁלְשֶׁלֶת, הִתְחִיל הַמֶּלֶךְ מְבַקֵּשׁ לְהוֹצִיאָהּ, אָמַר מְגַרְשָׁהּ אֲנִי מִבֵּיתִי, אוֹצִיאָהּ מֵאֶצְלִי, נִכְנַס שׁוֹשְׁבִינָהּ אֵצֶל הַמֶּלֶךְ וְהָיָה מְפַיְּסוֹ וְלֹא הָיָה הַמֶּלֶךְ נִשְׁמַע לוֹ, אֶלָּא הָיָה אוֹמֵר מְגַרְשָׁהּ אֲנִי מֵאֶצְלִי, אָמַר לוֹ לָמָּה אֲדוֹנִי הַמֶּלֶךְ, אָמַר שֶׁנָּתַתִּי לָהּ עֶשֶׂר מַרְגָּלִיּוֹת וְאִבְּדָתָן. אָמַר חֵי מָרִי הַמֶּלֶךְ אַף עַל פִּי כֵן צָרִיךְ אַתָּה לְהִתְפַּיֵּס וּלְרַצּוֹתָהּ, לֹא הָיָה הַמֶּלֶךְ שׁוֹמֵעַ לוֹ. כֵּיוָן שֶׁרָאָה הַשּׁוֹשְׁבִין מַה שֶּׁבִּקֵּשׁ לַעֲשׂוֹת עִמָּהּ וְאֵינוֹ מִתְרַצֶּה אֶלָּא מַתְּרִיס וְאוֹמֵר אֲגַרְשֶׁנָּה אָנִי. אָמַר לוֹ בִּשְׁבִיל עֶשֶׂר מַרְגָּלִיּוֹת שֶׁאִבְּדָה אַתָּה מְבַקֵּשׁ לְהוֹצִיאָהּ, אֵין אַתָּה יוֹדֵעַ שֶׁאֲנִי יוֹדֵעַ שֶׁהִפְקִיד אָבִיהָ אֶצְלְךָ עֲשָׂרָה מַרְגָּלִיּוֹת, יוֹצְאוֹת עֶשֶׂר בְּעֶשֶׂר. כָּךְ כֵּיוָן שֶׁעָשׂוּ יִשְׂרָאֵל אוֹתוֹ מַעֲשֶׂה הָיָה הָאֱלֹהִים כּוֹעֵס עֲלֵיהֶם, הִתְחִיל אוֹמֵר הַקָּדוֹשׁ בָּרוּךְ הוּא (דברים ט, יד): הֶרֶף מִמֶּנִּי וְאַשְׁמִידֵם, אָמַר משֶׁה רִבּוֹן הָעוֹלָם עַל מָה אַתָּה כּוֹעֵס עַל יִשְׂרָאֵל, אָמַר בִּשְׁבִיל שֶׁבִּטְלוּ עֲשֶׂרֶת הַדִּבְּרוֹת, אָמַר לוֹ יֵשׁ לָהֶן מֵהֵיכָן לִפָּרַע, אָמַר לוֹ מִנַּיִן, אָמַר הִזָּכֵר שֶׁנִּסִּיתָ אַבְרָהָם בַּעֲשָׂרָה נִסְיוֹנוֹת, וְיֵצְאוּ עֶשֶׂר בְּעֶשֶׂר, הֱוֵי: זְכֹר לְאַבְרָהָם לְיִצְחָק וּלְיִשְׂרָאֵל.

Another matter: “Remember Abraham” – Rabbi Avin said in the name of Rabbi Aḥa: This is analogous to a king whose friend deposited ten gems with him. His friend died and left one daughter. The king stood and took her as a wife, rendered her a noblewoman, gave her a necklace with ten gems, and placed it around her neck. Sometime later, she lost the necklace, and the king began seeking to expel her. He said: I will banish her from my house; I will expel her from being with me. Her attendant entered before the king and was placating him, but the king was not listening to him; rather, he was saying: I will banish her from being with me. He said to him: ‘Why, my lord the king?’ He said: ‘Because I gave her ten gems, and she lost them.’ He said: ‘As you live, my master the king, nevertheless, you must be placated and reconciled to her.’ The king would not listen to him. When the attendant saw what he sought to do to her, and that he was not being reconciled, but rather, he was vehemently saying ‘I will banish her,’ he said to him: ‘For ten gems that she lost, you seek to expel her? Do you not know that I know that her father deposited ten gems with you? Ten are exchanged for ten.’ So too, when Israel performed that act, God was angry at them. The Holy One blessed be He began saying: “Let Me be, and I will destroy them” (Deuteronomy 9:14). Moses said: ‘Master of the universe, why are You angry at Israel?’ He said: ‘Because they violated the Ten Commandments.’ He said to Him: ‘They have a way to repay the debt.’ He said to him: ‘From where?’ He said: ‘Remember that You tested Abraham with ten ordeals; let ten be exchanged for ten.’ That is, “remember Abraham, Isaac, and Israel.”

דָּבָר אַחֵר, זְכֹר לְאַבְרָהָם, לָמָּה מַזְכִּיר כָּאן שְׁלשֶׁת אָבוֹת, אָמְרִין רַבָּנָן אָמַר משֶׁה אִם שְׂרֵפָה הֵם חַיָּבִים זְכֹר לְאַבְרָהָם שֶׁנָּתַן נַפְשׁוֹ לְכִבְשַׁן הָאֵשׁ לִשָֹּׂרֵף עַל שְׁמֶךָ, וְתֵצֵא שְׂרֵפָתוֹ לִשְׂרֵפַת בָּנָיו. וְאִם הֲרִיגָה הֵם חַיָּבִים זְכֹר לְיִצְחָק אֲבִיהֶם שֶׁפָּשַׁט צַוָּארוֹ עַל גַּבֵּי הַמִּזְבֵּחַ לִשָּׁחֵט עַל שְׁמֶךָ, וְתֵצֵא הֲרִיגָתוֹ לַהֲרִיגַת בָּנָיו. וְאִם גָּלוּת הֵם חַיָּבִים זְכֹר לְיַעֲקֹב אֲבִיהֶן שֶׁגָּלָה מִבֵּית אָבִיו לְחָרָן וְיֵצְאוּ אֵלּוּ בְּאֵלּוּ, הֱוֵי: זְכֹר לְאַבְרָהָם לְיִצְחָק וּלְיִשְׂרָאֵל.

Another matter: “Remember Abraham, [Isaac, and Israel]” – why does he mention three patriarchs here? The Rabbis say: Moses said: ‘If they are liable to be burned, remember Abraham, who gave his life in the fiery furnace to be burned for the sake of Your name. Let his burning be in exchange for the burning of his children. If they are liable to be beheaded, remember Isaac, their patriarch, who stretched his neck atop the altar to be slaughtered for the sake of Your name. Let his beheading be in exchange for the beheading of his children. If they are liable to be exiled, remember Jacob, their patriarch, who was exiled from his father’s house to Ḥaran; and let these be in exchange for those. That is, “remember Abraham, Isaac, and Israel.”

דָּבָר אַחֵר, זְכֹר לְאַבְרָהָם, לָמָּה הִזְכִּיר שְׁלשֶׁת אָבוֹת, אָמַר רַבִּי לֵוִי אָמַר משֶׁה רִבּוֹן הָעוֹלָם חַיִּים הֵם הַמֵּתִים, אָמַר לוֹ, משֶׁה, נַעֲשֵׂיתָ מִין, אָמַר לוֹ משֶׁה אִם אֵין הַמֵּתִים חַיִּים לֶעָתִיד לָבוֹא יָפֶה אַתְּ עוֹשֶׂה לָהֶם כָּל מַה שֶּׁתְּבַקֵּשׁ, אֲבָל אִם חַיִּים הַמֵּתִים, מַה יֵּשׁ לְךָ לוֹמַר לָאָבוֹת לֶעָתִיד לָבוֹא כְּשֶׁיַּעַמְדוּ אֲבוֹתֵיהֶם וִיבַקְּשׁוּ מִמְךָ הַבְטָחָה שֶׁהִבְטַחְתָּם, מַה יֵּשׁ לְךָ לַהֲשִׁיבָם, לֹא כָּךְ הִבְטַחְתָּם שֶׁאַתָּה מַרְבֶּה בְּנֵיהֶם כְּכוֹכְבֵי הַשָּׁמַיִם, וְעַכְשָׁו תְּבַקֵּשׁ לְכַלּוֹתָן, הֱוֵי: זְכֹר לְאַבְרָהָם.

Another matter: “Remember Abraham, [Isaac, and Israel]” – why did he mention three patriarchs? Rabbi Levi said: Moses said: ‘Master of the universe, will the dead live?’ He said to him: ‘Moses, have you become a heretic?’ Moses said to Him: ‘If the dead will not live in the future, it is appropriate that You do to them anything that you wish. However, if the dead will live, what will You say to the patriarchs in the future when they arise and ask You about the promise that You made to them? What will You be able to answer them? Did You not promise them that You would increase their children like the stars of the heavens, and now You seek to eliminate them?’ That is, “remember Abraham, [Isaac, and Israel].”

דָּבָר אַחֵר, זְכֹר לְאַבְרָהָם, לָמָּה הִזְכִּיר כָּאן משֶׁה שְׁלשֶׁת אָבוֹת, אָמַר רַבִּי אָבִין, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה, אֲנִי מְבַקֵּשׁ מִיָּדְךָ כְּשֵׁם שֶׁבִּקַּשְׁתִּי מִסְּדוֹם עֲשָׂרָה, הַעֲמֵד לִי מֵהֶם עֲשָׂרָה צַדִּיקִים וְאֵינִי מְכַלֶּה אוֹתָם. אָמַר רִבּוֹן הָעוֹלָם, אֲנִי מַעֲמִיד לָךְ, הֲרֵי אֲנִי וְאַהֲרֹן וְאֶלְעָזָר וְאִיתָמָר וּפִנְחָס וִיהוֹשֻׁעַ וְכָלֵב. אָמַר לוֹ הָאֱלֹהִים הֲרֵי שִׁבְעָה וְהֵיכָן הַשְּׁלשָׁה, לֹא הָיָה יוֹדֵעַ מַה לַּעֲשׂוֹת, אָמַר לוֹ משֶׁה, רִבּוֹן הָעוֹלָם חַיִּים הֵם הַמֵּתִים, אָמַר לוֹ הֵן, אָמַר אִם חַיִּים הֵם הַמֵּתִים זְכֹר לְאַבְרָהָם לְיִצְחָק וּלְיִשְׂרָאֵל, הֲרֵי עֲשָׂרָה, לְכָךְ הִזְכִּיר שְׁלשֶׁת אָבוֹת.

Another matter: “Remember Abraham, [Isaac, and Israel]” – why did Moses mention three patriarchs here? Rabbi Avin said: The Holy One blessed be He said to Moses: ‘I am asking from you just as I asked from Sodom, ten. Provide Me with ten righteous people from them, and I will not eliminate them.’ He said: ‘Master of the universe, I will provide for You; there are I, Aaron, Elazar, Itamar, Pinḥas, Joshua, and Caleb.’ God said to him: ‘These are seven, but where are the other three?’ He did not know what to do. Moses said to Him: ‘Master of the universe, will the dead live?’ He said to him: ‘Yes.’ He said: ‘If the dead will live, “remember Abraham, Isaac, and Israel,” that is ten.’ That is why he mentioned three patriarchs.

דָּבָר אַחֵר, זְכֹר לְאַבְרָהָם, מָה רָאָה לְהַזְכִּיר שְׁלשֶׁת אָבוֹת, אָמַר רַבִּי אַלּוֹנִי בֶּן טַבָּרִי בְּשֵׁם רַבִּי יִצְחָק, כֵּיוָן שֶׁעָשׂוּ אוֹתוֹ מַעֲשֶׂה יָצְאוּ חֲמִשָּׁה מַלְאֲכֵי חַבָּלָה לְכַלּוֹתָן, אַף, וְחֵמָה, וְקֶצֶף, וְהַשְׁמֵד, וְהַשְׁחֵת. כְּמוֹ שֶׁכָּתוּב (דברים ט, יט): כִּי יָגֹרְתִּי מִפְּנֵי הָאַף וְהַחֵמָה, אָמַר רִבּוֹן הָעוֹלָם אַתָּה עוֹמֵד בְּאֶחָד וַאֲנִי בְּאֶחָד, אַתָּה עוֹמֵד בְּאַף, שֶׁנֶּאֱמַר (תהלים ז, ז): קוּמָה ה' בְּאַפֶּךָ, וַאֲנִי בְּחֵמָה, שֶׁנֶּאֱמַר (תהלים קו, כג): לְהָשִׁיב חֲמָתוֹ מֵהַשְׁחִית, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא הֲרֵי עָמַדְתִּי בְּאֶחָד וְאַתָּה בְּאֶחָד לִשְׁלשָׁה מַה תַּעֲשֶׂה, אָמַר לוֹ משֶׁה הֲרֵי שְׁלשֶׁת הָאָבוֹת עוֹמְדִין לִשְׁלָשְׁתָּן, לְפִיכָךְ הוּא מַזְכִּירָן.

Another matter: “Remember Abraham” – what did he see that led him to mention three patriarchs? Rabbi Aloni ben Tabari said in the name of Rabbi Yitzḥak: When they performed that act five angels of destruction, [namely] wrath, fury, anger, destruction, and annihilation, came to eliminate them, as it is written: “For I was in dread due to the wrath and the fury, [that the Lord was angry with you to destroy you]” (Deuteronomy 9:19). Moses said: ‘Master of the universe, You overcome one, and I one. You will overcome wrath, as it is stated: “Arise, Lord, in Your wrath” (Psalms 7:7). And I, fury, as it is stated: “To turn back His fury from annihilating” (Psalms 106:23).’ The Holy One blessed be He said to him: ‘If I overcome one and you [overcome] one, what will you do with the three?’ Moses said: ‘The three patriarchs will overcome those three.’ That is why he mentioned them.

דָּבָר אַחֵר, זְכֹר לְאַבְרָהָם, אָמַר רַבִּי זְבִידָא אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר משֶׁה רִבּוֹן הָעוֹלָם אֲבוֹת הָעוֹלָם הָיוּ צַדִּיקִים אוֹ רְשָׁעִים, הַפְרֵשׁ בֵּין אֵלּוּ לָאֵלּוּ אִם הָיוּ רְשָׁעִים יָפֶה אַתָּה עוֹשֶׂה לִבְנֵיהֶם כָּךְ, לָמָּה, שֶׁלֹא הָיָה לַאֲבוֹתָם אֶצְלְךָ מַעֲשִׂים, וְאִם צַדִּיקִים הֵם תֵּן לָהֶם מַעֲשֵׂה אֲבוֹתָם, הֱוֵי: זְכֹר לְאַבְרָהָם. אָמַר רַבִּי שְׁמוּאֵל, אָמַר לוֹ משֶׁה רִבּוֹן הָעוֹלָם תֵּן לִי רְשׁוּת שֶׁאֲדַבֵּר, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אֱמֹר כָּל מַה שֶּׁתְּבַקֵּשׁ, אָמַר הֵם בִּטְלוּ רֹאשׁוֹ שֶׁל דִּבּוּר (שמות כ, ג): לֹא יִהְיֶה לְךָ וגו', וְעָבְרוּ עָלָיו שֶׁעָשׂוּ אֶת הָעֵגֶל, וְאַתָּה מְבַקֵּשׁ לְבַטֵּל סוֹפוֹ, שֶׁנֶּאֱמַר (שמות כ, ו): וְעֹשֶׂה חֶסֶד לַאֲלָפִים לְאֹהֲבַי, וּכְתִיב (ישעיה מא, ח): זֶרַע אַבְרָהָם אֹהֲבִי, אָמַרְתָּ לְאַבְרָהָם אֲנִי שׁוֹמֵר לְבָנֶיךָ חֶסֶד עַד שְׁנֵי אֲלָפִים דּוֹר, שֶׁנֶּאֱמַר: וְעֹשֶׂה חֶסֶד לַאֲלָפִים, וְכַמָּה דּוֹרוֹת מֵאַבְרָהָם עַד עַכְשָׁו שִׁבְעָה, אַבְרָהָם, יִצְחָק, וְיַעֲקֹב, לֵוִי, קְהָת, עַמְרָם, משֶׁה. וּלְשִׁבְעָה אִי אַתָּה עוֹשֶׂה חֶסֶד, לִשְׁנֵי אֲלָפִים דּוֹר הֵיאַךְ אַתָּה עוֹשֶׂה חֶסֶד, הֲרֵי הֵן בִּטְּלוּ רֹאשׁוֹ שֶׁל דִּבּוּר וְאַתָּה מְבַקֵּשׁ לְבַטֵּל סוֹפוֹ. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה, וְאֵין אַתָּה מִזֶּרַע בְּנֵי בְנֵיהֶם, אֲנִי הוֹרֵג אֶת אֵלּוּ וְאֶעֱשֶׂה אוֹתְךָ יוֹתֵר מֵהֶן, וְנִמְצֵאת שְׁבוּעָתִי מִתְקַיֶּמֶת. אָמַר רַבִּי יִצְחָק, אָמַר משֶׁה רִבּוֹן הָעוֹלָם, אֵיזֶה שְׁטַר מְקֻיָּם יָפֶה הַנֶּחְתָּם בִּשְׁלשָׁה אוֹ הַנֶּחְתָּם בְּאֶחָד, הֱוֵי אוֹמֵר אוֹתוֹ שֶׁנֶּחְתָּם בִּשְׁלשָׁה, אֵיזֶה דִין מְקֻיָּם יָפֶה הַנִּדּוֹן בִּשְׁלשָׁה אוֹ בְאֶחָד, הֱוֵי אוֹמֵר זֶה שֶׁנִּדּוֹן בִּשְׁלשָׁה, אֵיזֶה עֵדוּת מְקֻיָּם עֵדוּת שֶׁל אֶחָד אוֹ שֶׁל שְׁלשָׁה, הֱוֵי אוֹמֵר עֵדוּת שֶׁל שְׁלשָׁה. כָּךְ אָמַר משֶׁה רִבּוֹן הָעוֹלָם הַדָּבָר שֶׁנִּשְׁבַּעְתָּ לִשְׁלשָׁה אֵין אַתָּה מְקַיֵּם, אֶלָּא אַתָּה מְבַקֵּשׁ לְבַטְּלוֹ, שֶׁל אֶחָד הֵיאַךְ אַתָּה מְקַיֵּם, כְּשֵׁם שֶׁכָּעַסְתָּ עַל בְּנֵיהֶן וְאַתָּה מְבַקֵּשׁ לְהָרְגָם, כָּךְ עַל בָּנָי, וְלֹא עוֹד, אֶלָּא כְּשֵׁם שֶׁנִּשְׁבַּעְתָּ לָאָבוֹת וְקִיַּמְתָּ עִמָּהֶן בְּרִית, שֶׁנֶּאֱמַר (ויקרא כו, מב): וְזָכַרְתִּי אֶת בְּרִיתִי יַעֲקוֹב, כָּךְ אַף לַשְּׁבָטִים נִשְׁבַּעְתָּ וְקִיַּמְתָּ עִמָּהֶם בְּרִית. וּמִנַּיִן שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא נִשְׁבַּע לַשְּׁבָטִים, שֶׁנֶּאֱמַר (חבקוק ג, ט): שְׁבֻעוֹת מַטּוֹת אֹמֶר סֶלָה. וּמִנַּיִן שֶׁקִּיֵּם הַקָּדוֹשׁ בָּרוּךְ הוּא עִמָּהֶן בְּרִית, שֶׁנֶּאֱמַר (ויקרא כו, מה): וְזָכַרְתִּי לָהֶם בְּרִית רִאשֹׁנִים, זוֹ בְּרִית הַשְּׁבָטִים. וְלִדְבָרֶיךָ הֲרֵי אַתָּה מַעֲמִיד מִשֵּׁבֶט לֵוִי שֶׁאֲנִי מִשִּׁבְטוֹ, מַה יֵּשׁ לְךָ לוֹמַר לְשֵׁבֶט רְאוּבֵן וְלִשְׁבָטִים אֲחֵרִים, אָמַר רַבִּי יִצְחָק אוֹתָהּ שָׁעָה לֹא הָיָה יָכוֹל לַהֲשִׁיבוֹ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא יָפֶה אָמַרְתָּ, מִיָּד וַיִּנָּחֶם ה', אָמַר לוֹ הָאֱלֹהִים אַף הָרִאשׁוֹנוֹת תָּהִיתִי עֲלֵיהֶן.

Another matter: “Remember Abraham” – Rabbi Zevida said that Rabbi Yehoshua ben Levi said: Moses said: ‘Master of the universe, were the patriarchs of the world righteous or wicked? Distinguish between these and those; if they were wicked, it is appropriate that You are doing so to their children. Why? Because their ancestors did not have worthy actions before You. But if they were righteous, give them the actions of their ancestors.’ That is, “remember Abraham.” Rabbi Shmuel said: Moses said to Him: ‘Master of the universe, grant me permission to speak.’ The Holy One blessed be He said: ‘Say anything that you wish.’ He said: ‘They violated the beginning of the statement: “You shall not have [other gods before Me]” (Exodus 20:3); they transgressed it by crafting the calf. But You seek to violate its end, as it is stated: “Who performs kindness for thousands for those who love Me” (Exodus 20:6). And it is written: “The offspring of Abraham, who loves Me” (Isaiah 41:8). You said to Abraham: I will maintain kindness for your children up to two thousand generations, as it is stated: “Who performs kindness for thousands.” How many generations [have passed] from Abraham until now? Seven: Abraham, Isaac, Jacob, Levi, Kehat, Amram, Moses. If You do not perform kindness for seven, how will You perform kindness for two thousand?’ That is, they violated the beginning of the statement, but You seek to violate its end. The Holy One blessed be He said to Moses: ‘Are you not a descendant of their children? I will kill these, and I will render you more numerous than they are, and My oath will be thereby fulfilled.’ Rabbi Yitzḥak said: Moses said: ‘Master of the universe, which document is better substantiated, one that is signed by three or one that is signed by one? You must say: One that is signed by three. Which ruling is better substantiated, one adjudicated by three or by one? You must say: The one that is adjudicated by three. Which testimony is more credible, the testimony of one or the testimony of three? You must say: The testimony of three.’ So too, Moses said: ‘Master of the universe, if You do not fulfill the matter regarding which You took an oath to three, but You seek to void it, how will you fulfill an oath to one? Just as You became angry at their children and You seek to kill them, so it will be with my children. Moreover, just as You took an oath to the patriarchs, and You established a covenant with them, as it is stated: “I will remember My covenant with Jacob, [and also My covenant with Isaac, and also My covenant with Abraham I will remember]” (Leviticus 26:42), so did You take an oath to the tribes, and You established a covenant with them.’ From where is it derived that the Holy One blessed be He took an oath to the tribes? As it is stated: “The oaths said to the tribes, Selah” (Habakkuk 3:9). From where is it derived that the Holy One blessed be He established a covenant with them? As it is stated: “I will remember for them the covenant with the ancients” (Leviticus 26:45) – this is the covenant of the tribes. ‘According to Your words, You will raise [a nation] only from the tribe of Levi, as I am from his tribe. What do You have to say to the tribe of Reuben and to the other tribes?’ Rabbi Yitzḥak said: At that moment, He was unable to respond to him. The Holy One blessed be He said to him: ‘You have spoken well.’ Immediately, “the Lord reconsidered [the evil that He had spoken of doing to His people]” (Exodus 32:14). God said to him: ‘I have reconsidered regarding My earlier pronouncements.’

מַהוּ אֲשֶׁר נִשְׁבַּעְתָּ לָהֶם בָּךְ, חִזְקִיָּה וְרַבִּי וְרַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי, חִזְקִיָּה אָמַר, אָמַר משֶׁה אִלּוּ בַּשָּׁמַיִם וּבָאָרֶץ נִשְׁבַּעְתָּ לַאֲבוֹתָם, יָפֶה אַתָּה עוֹשֶׂה לָהֶם שֶׁהָיִיתָ אַתָּה מְכַלֶּה אֶת בְּנֵיהֶם, לָמָּה כְּשֵׁם שֶׁהַשָּׁמַיִם וְהָאָרֶץ בְּטֵלִים אַף הַשְּׁבוּעָה שֶׁלָּהֶם עוֹבֶרֶת, רִבּוֹן הָעוֹלָם לֹא בְּךָ נִשְׁבַּעְתָּ לַאֲבוֹתָם שֶׁאֵין אַתָּה מְכַלֶּה אֶת בְּנֵיהֶם, לֹא אָמַרְתָּ לְאַבְרָהָם (בראשית כב, טז): בִּי נִשְׁבַּעְתִּי, מַהוּ בִּי נִשְׁבַּעְתִּי, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבְרָהָם כְּשֵׁם שֶׁאֲנִי חַי וְקַיָּם לְעוֹלָם וּלְעוֹלְמֵי עוֹלָמִים, כָּךְ שְׁבוּעָתִי קַיֶּמֶת לְעוֹלָם וּלְעוֹלְמֵי עוֹלָמִים. הֱוֵי יָפֶה אָמַר משֶׁה, כְּשֶׁאָמַר אֲשֶׁר נִשְׁבַּעְתָּ לָהֶם בָּךְ, בַּעֲבוּר קְדֻשַּׁת שִׁמְךָ עֲשֵׂה וְלֹא תְחַלֵּל שְׁמֶךָ. וְרַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר בִּשְׁבִיל זְכוּת הָאָבוֹת וּבִזְכוּת הַשְּׁבָטִים עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא, וּמִנַּיִן אַתָּה יוֹדֵעַ שֶׁהִזְכִּיר משֶׁה הַשְּׁבָטִים כָּאן, בָּא יְשַׁעְיָה וּפֵרְשָׁהּ, שֶׁנֶּאֱמַר (ישעיה סג, יז): שׁוּב לְמַעַן עֲבָדֶיךָ שִׁבְטֵי נַחֲלָתֶךָ, מִכָּאן שֶׁהַשְּׁבָטִים נִקְרְאוּ עֲבָדִים, לְפִיכָךְ אַתָּה דּוֹרֵשׁ (שמות לב, יג): זְכֹר לְאַבְרָהָם לְיִצְחָק וּלְיִשְׂרָאֵל, אֵלּוּ שְׁלשֶׁת הָאָבוֹת, עֲבָדֶיךָ אֵלּוּ הַשְּׁבָטִים, מִיָּד נִתְרַצָּה לָהֶם, שֶׁנֶּאֱמַר (שמות לב, יד): וַיִּנָּחֶם ה' עַל הָרָעָה, כֵּיוָן שֶׁרָאָה הַנָּבִיא כָּךְ הִתְחִיל אוֹמֵר (מלכים ב יד, כז): וְלֹא דִּבֶּר ה' לִמְחוֹת אֶת שֵׁם יִשְׂרָאֵל, אָמַר רַב אַחָא בְּשֵׁם רַבִּי יוֹנָתָן דְּבֵית גֻּבְרִין, אָנוּ מוֹצְאִים דִּבֶּר ה' לִמְחוֹת אֶת יִשְׂרָאֵל בָּעֵגֶל וּמְרַגְּלִים, וְהוּא אוֹמֵר וְלֹא דִּבֶּר ה' לִמְחוֹת, אָמַר רַבִּי לֵוִי כֵּיוָן שֶׁאָמַר לְמשֶׁה (דברים ט, יד): הֶרֶף מִמֶּנִּי, שֶׁפָּתַח לוֹ פֶּתַח שֶׁיְבַקֵּשׁ עֲלֵיהֶן רַחֲמִים, הֱוֵי: וְלֹא דִּבֶּר ה' לִמְחוֹת אֶת שֵׁם יִשְׂרָאֵל. וְרַבִּי תַּנְחוּמָא אָמַר כֵּיוָן שֶׁאָמַר לוֹ (שמות לב, י): וְאֶעֱשֶׂה אוֹתְךָ לְגוֹי גָדוֹל, הֱוֵי: וְלֹא דִּבֶּר ה' לִמְחוֹת אֶת שֵׁם יִשְׂרָאֵל, לָמָּה שֶׁמּשֶׁה מִיִּשְׂרָאֵל הוּא.

What is, “to whom You took an oath by Yourself”? Ḥizkiya, Rabbi [Yehuda HaNasi], and Rabbi Yehoshua ben Levi: Ḥizkiya said: Moses said: ‘Had You taken an oath to their ancestors by the heavens and by the earth, what you are doing to them would be appropriate, that You are eliminating their children. Why? Just as the heavens and the earth will cease to exist, so, Your oath to them will pass. Master of the universe, did You not take an oath to their ancestors by Yourself that You will not eliminate their children? Did You not say to Abraham: “I have taken an oath by Myself” (Genesis 22:16)?’ What is, “I have taken an oath by Myself”? The Holy One blessed be He said to Abraham: ‘Just as I live and endure forever and ever, so too, My oath endures forever and ever.’ That is, Moses spoke well, when he said: “To whom You took an oath by Yourself.” Act for the sanctity of Your name, so Your name will not be profaned. Rabbi Yehoshua ben Levi said: It was due to the merit of the patriarchs and the merit of the tribes that the Holy One blessed be He did so. From where do you know that Moses mentioned the tribes here? Isaiah came and articulated it, as it is stated: “Return for the sake of Your servants, the tribes of Your inheritance” (Isaiah 63:17). From here, that the tribes are called servants. Therefore, you expound, “remember Abraham, Isaac, and Israel” – these are the patriarchs; “Your servants” – these are the tribes. He immediately reconciled with them, as it is stated: “The Lord reconsidered the evil” (Exodus 32:14). When the prophet saw this, he said: “But the Lord did not say that He would erase the name of Israel” (II Kings 14:27). Rav Aḥa said in the name of Rabbi Yonatan of Beit Guvrin: We find that the Lord said He would erase Israel in the [incident of the] calf and the spies, and he says: “But the Lord did not say that He would erase [the name of Israel]” (II Kings 14:27)? Rabbi Levi said: Since He said to Moses: “Let Me be” (Deuteronomy 9:14), He opened an opening for [Moses] so that he would ask for mercy on their behalf. That is, “but the Lord did not say that He would erase the name of Israel.” Rabbi Tanḥuma said: Since He said to him: “I will render you a great nation” (Exodus 32:10). That is, “but the Lord did not say that He would erase the name of Israel.” Why? Because Moses is from Israel.