📖 Pirkei DeRabbi Eliezer 36
Chapter 36 of Pirkei DeRabbi Eliezer
Verses
Verse 1
״בְּלֶכְתְּךָ לֹא יֵצַר צַעֲדֶךָ, וְאִם תָּרוּץ לֹא תִכָּשֵׁל״ (משלי ד, יב).
JACOB AND LABAN "WHEN thou goest, thy steps shall not be straitened; and if thou runnest, || thou shalt not stumble" (Prov. 4:12).
Verse 2
לֹא צָרוּ צְעָדָיו שֶׁל יַעֲקֹב וְלֹא נִכְשַׁל כֹּחוֹ, וּכְגִבּוֹר גָּלַל הָאֶבֶן מֵעַל פִּי הַבְּאֵר, וְהָיְתָה הַבְּאֵר עוֹלָה וְשׁוֹפַעַת מַיִם חוּצָה לָהּ, וְרָאוּ הָרוֹעִים וְתָמְהוּ, שֶׁכֻּלָּם לֹא הָיוּ יְכוֹלִין לְגָלוֹל אֶת הָאֶבֶן מֵעַל פִּי הַבְּאֵר, שֶׁנֶּאֱמַר: ״וַיִּגַּשׁ יַעֲקֹב וַיָּגֶל אֶת הָאָבֶן״.
Jacob's steps were not straitened, and his strength did not fail, and like a strong hero he rolled away the stone from the mouth of the well, and the well came up, and spread forth water outside itself, and the shepherds saw and they all wondered, for all of them were unable to roll away the stone from the mouth of the well; but Jacob alone rolled the stone from off the mouth of the well, as it is said, "And Jacob went near, and rolled the stone from the well's mouth" (Gen. 29:10).
Verse 3
רַבִּי עֲקִיבָא אוֹמֵר: כָּל מִי שֶׁהוּא נִכְנָס לָעִיר וּמָצָא נְעָרוֹת יוֹצְאוֹת לְפָנָיו – דַּרְכּוֹ מַצְלַחַת לְפָנָיו. וּמִנַּיִן תֵּדַע לְךָ שֶׁהוּא כֵּן? בֹּא וּרְאֵה מֵאֱלִיעֶזֶר עֶבֶד אַבְרָהָם, שֶׁעַד שֶׁלֹּא נִכְנַס לָעִיר וּמָצָא נְעָרוֹת יוֹצְאוֹת לְפָנָיו, שֶׁנֶּאֱמַר: ״הִנֵּה אָנֹכִי נִצָּב עַל עֵין הַמָּיִם וְהָיָה הַנַּעֲרָה הַיֹּצֵאת״. וְהַקָּדוֹשׁ בָּרוּךְ הוּא הִצְלִיחַ דַּרְכּוֹ, שֶׁנֶּאֱמַר: ״וַה' הִצְלִיחַ דַּרְכִּי״.
Rabbi 'Aḳiba said: Anyone who enters a city, and finds maidens coming forth before him, his way will be prosperous (before him). Whence dost thou know this? Know that it is so. Come and see from Eliezer, the servant of our father Abraham, who, whilst he had not yet entered the city, found maidens coming out before him, as it is said, "Behold, I stand by the fountain of water," etc. (Gen. 24:43). And He prospered his way.
Verse 4
וְעוֹד מִמִּי אַתָּה לָמֵד? מִמֹּשֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם, שֶׁעֲדַיִן לֹא נִכְנַס לָעִיר מָצָא נְעָרוֹת יוֹצְאוֹת לְפָנָיו, שֶׁנֶּאֱמַר: ״וּלְכֹהֵן מִדְיָן שֶׁבַע בָּנוֹת״, וְהִצְלִיחַ דַּרְכּוֹ וְגָאַל אֶת יִשְׂרָאֵל מִמִּצְרַיִם. וּמִנַּיִן תֵּדַע לְךָ שֶׁהוּא כֵּן? בֹּא וּרְאֵה מִשָּׁאוּל, עַד שֶׁלֹּא נִכְנַס לָעִיר מָצָא נְעָרוֹת יוֹצְאוֹת לְפָנָיו, שֶׁנֶּאֱמַר: ״הֵמָּה עוֹלִים בְּמַעֲלֵה הָעִיר״ וְכוּ', וְהִצְלִיחַ דַּרְכּוֹ וְעָלָה לַמְּלוּכָה. וּמִנַּיִן? מִיַּעֲקֹב, עַד שֶׁלֹּא נִכְנַס לָעִיר מָצָא נְעָרוֹת יוֹצְאוֹת, שֶׁנֶּאֱמַר: ״וְהִנֵּה רָחֵל בִּתּוֹ בָּאָה״.
Whence again dost thou learn this? Know that it is so. Come and see from Moses, for, although he had not yet entered the city, he found maidens coming out before him, as it is said, "Now the priest of Midian had seven daughters; and they came" (Ex. 2:16). And He prospered his way, and he redeemed Israel from Egypt. Whence dost thou know this? Know that it is so. Come and see from Saul, for whilst he had not yet entered the city, he found maidens coming forth before him, as it is said, "As they went up the ascent to the city, they found young maidens going out" (1 Sam. 9:11). And He prospered his way and he acquired the sovereignty. || And whence do we know this? Know thou that it is so. Come and learn from Jacob, for whilst he had not yet entered the city, he found maidens coming forth before him, as it is said, "And, behold, Rachel his daughter cometh" (Gen. 29:6).
Verse 5
רַב הוּנָא אָמַר: הַכֹּל צָפוּי לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא. קֹדֶם שֶׁיָּבֹא יַעֲקֹב לְחָרָן, מָה עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא? שָׁלַח מַגֵּפָה בְּצֹאנוֹ שֶׁל לָבָן וְנִשְׁתַּיְּרוּ מִמֶּנּוּ מְעַט מֵהַרְבֵּה, מַה שֶּׁהָיְתָה רָחֵל רוֹעָה, שֶׁנֶּאֱמַר: ״כִּי רֹעָה הִיא״. וּמִנַּיִן שֶׁנִּשְׁתַּיֵּר מְעַט מֵהַרְבֵּה? שֶׁנֶּאֱמַר: ״וְיַעֲקֹב רֹעֶה אֶת צֹאן לָבָן הַנּוֹתָרוֹת״, רְצוֹנוֹ לוֹמַר הַנּוֹתָרוֹת מִן הַמַּגֵּפָה. ״וַיְבָרֶךְ ה' אֹתְךָ לְרַגְלִי״, וְכִי רַגְלוֹ שֶׁל יַעֲקֹב לְהַפְרוֹת וּלְהַרְבּוֹת צֹאנוֹ שֶׁל לָבָן? אֶלָּא מִכָּאן שֶׁיֵּשׁ רֶגֶל לְאָדָם מְבֹרֶכֶת, שֶׁנֶּאֱמַר: ״וַיְבָרֶךְ ה' אֹתְךָ לְרַגְלִי״, וְכֵן לָבָן אָמַר לְיַעֲקֹב: ״נִחַשְׁתִּי וַיְבָרְכֵנִי ה' בִּגְלָלֶךָ״.
Rab Huna said: Everything is revealed and foreseen before the Holy One, blessed be He. Before Jacob came to Haran, what did the Holy One, blessed be He, do? He sent a plague among the sheep of Laban, and few were left out of many, and Rachel was tending these, as it is said, "Rachel came with her father's sheep; for she kept them" (Gen. 29:9). Whence do we know that few remained of the many? Because it is said, "And Jacob fed the rest of Laban's flocks" (Gen. 30:86), "the rest" (which remained) after the plague, in order to increase and multiply Laban's flocks at the feet of Jacob. Hence (the sages) said: Sometimes the foot of man destroys the house, and sometimes the foot of man blesses the house, as it is said, "And the Lord hath blessed thee at my foot" (Gen. 30:80). Likewise Laban said to Jacob: "I have divined that the Lord hath blessed me for thy sake" (Gen. 30:27).
Verse 6
כְּשֶׁשָּׁמַע לָבָן אֶת שֵׁמַע יַעֲקֹב בֶּן אֲחֹתוֹ וְכֹחַ גְּבוּרָתוֹ שֶׁעָשָׂה עַל הַבְּאֵר, רָץ לִקְרָאתוֹ לְנַשְּׁקוֹ וּלְחַבְּקוֹ, שֶׁנֶּאֱמַר (בראשית כט יג): ״וַיְהִי כִשְׁמֹעַ לָבָן אֶת שֵׁמַע יַעֲקֹב בֶּן אֲחֹתוֹ״ וְכוּ'. ״וַיֹּאמֶר לָבָן לְיַעֲקֹב הֲכִי אָחִי אַתָּה וַעֲבַדְתַּנִי חִנָּם״ (בראשית כט טו), וְכִי אָחִיו הָיָה? וַהֲלֹא בֶּן אֲחוֹתוֹ הָיָה! אֶלָּא לְלַמֶּדְךָ שֶׁבֶּן אֲחוֹתוֹ שֶׁל אָדָם קָרוּי כִּבְנוֹ וּבֶן אָחִיו שֶׁל אָדָם כְּאָחִיו. מֵאַיִן אָנוּ לְמֵדִים? מֵאַבְרָהָם אָבִינוּ, שֶׁנֶּאֱמַר: ״וַיֹּאמֶר אַבְרָם אֶל לוֹט אַל נָא תְהִי מְרִיבָה בֵּינִי וּבֵינֶךָ וּבֵין רֹעַי וּבֵין רֹעֶיךָ כִּי אֲנָשִׁים אַחִים אֲנָחְנוּ״. וְכָתוּב אַחֵר אוֹמֵר: ״וַיִּשְׁמַע אַבְרָם כִּי נִשְׁבָּה אָחִיו״. וְכִי אָחִיו הָיָה? וַהֲלֹא בֶּן אָחִיו הָיָה! אֶלָּא לְלַמֶּדְךָ שֶׁבְּנֵי אָחִיו שֶׁל אָדָם כְּאֶחָיו.
When Laban heard the tidings of Jacob, the son of his sister, and the power of his might which he had displayed at the well, he ran to meet him, to kiss him, and to embrace him, as it is said, "And it came to pass, when Laban heard the tidings of Jacob, his sister's son" (Gen. 29:13). "And Laban said unto Jacob, Because thou art my brother" (Gen. 29:15). Was he then his brother? Was he not the son of his sister? This teaches thee that the son of a man's sister is like his son, and the son of a man's brother || is like his brother. Whence do we learn (this)? From Abraham, our father, because it is said, "And Abram said to Lot, Let there not be strife… for we are brethren" (Gen. 13:8). Another verse (says), "And when Abram heard that his brother was taken captive" (Gen. 14:14). Was he his brother? Was he not the son of his brother? But it teaches thee that the sons of a man's brother are like his own brothers.
Verse 7
וּבְנֵי בָנָיו שֶׁל אָדָם כְּבָנָיו, מִנַּיִן שֶׁהֵם כְּבָנָיו? מִיַּעֲקֹב, שֶׁאָמַר: ״אֶפְרַיִם וּמְנַשֶּׁה כִּרְאוּבֵן וְשִׁמְעוֹן יִהְיוּ לִי״. וְכִי בָּנָיו הָיוּ? וַהֲלֹא בְּנֵי בָנָיו הָיוּ! אֶלָּא לְלַמֶּדְךָ שֶׁבְּנֵי בָנָיו שֶׁל אָדָם כְּבָנָיו.
The sons of a man's sons are like his own sons. Whence do we learn (this)? From Jacob, because it is said, "Ephraim and Manasseh, even as Reuben and Simeon, shall be mine" (Gen. 48:5). Were they his sons? Were they not the sons of his son? But it teaches thee that the sons of a man's sons are as his own sons. And the sons of one's daughters are as one's own sons. Whence do we learn (this)? From Laban, because it is said, "And Laban answered and said unto Jacob, The daughters are my daughters, and the sons are my sons" (Gen. 31:43). Were they then his sons? Were they not the sons of his daughters? But it teaches thee that the sons of a man's daughters are like his own sons.
Verse 8
הִתְחִיל יַעֲקֹב לַעֲבֹד בָּאִשָּׁה שֶׁבַע שָׁנִים. לְאַחַר שֶׁבַע שָׁנִים, עָשָׂה מִשְׁתֶּה שִׁבְעַת יָמִים וְלָקַח אֶת לֵאָה, וְעוֹד הוֹסִיף שִׁבְעַת יָמִים אֲחֵרִים מִשְׁתֶּה וְשִׂמְחָה וְלָקַח אֶת רָחֵל, שֶׁנֶּאֱמַר ״מַלֵּא שְׁבֻעַ זֹאת״ וַיַּעַשׂ יַעֲקֹב כֵּן וַיְמַלֵּא שְׁבֻעַ זֹאת, וְנֶאֶסְפוּ כָּל אַנְשֵׁי הַמָּקוֹם לִגְמֹל חֶסֶד עִם יַעֲקֹב אָבִינוּ, הֲדָא הוּא דִכְתִיב ״וַיֶּאֱסֹף לָבָן אֶת כָּל אַנְשֵׁי הַמָּקוֹם וַיַּעַשׂ מִשְׁתֶּה״.
Jacob began to serve for a wife for seven years. He made a banquet and rejoicing for seven days, and married Rachel, as it is said, "Fulfil the week of this one" (Gen. 29:27). "And Jacob did so, and fulfilled the week of this one" (Gen. 29:28). All the men of the place were gathered together to show loving-kindness to our father Jacob, as it is said, "And Laban gathered together all the men of the place, and made a feast" (Gen. 29:22).
Verse 9
אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: אַתֶּם גְּמַלְתֶּם חֶסֶד עִם יַעֲקֹב עַבְדִּי, אַף אֲנִי אֶתֵּן לָכֶם וְלִבְנֵיכֶם שְׂכַרְכֶם בָּעוֹלָם הַזֶּה בִּשְׁבִיל שֶׁלֹּא יִהְיֶה לָרְשָׁעִים נַחַת לֶעָתִיד לָבֹא, שֶׁנֶּאֱמַר: ״וְנַעֲמָן שַׂר צְבָא מֶלֶךְ אֲרָם״ וְכוּ'.
The Holy One, blessed be He, said: Ye have shown loving-kindness to Jacob, My servant, I also will give || you and your sons your reward in this world, so that there be no reward for the wicked in the future world, as it is said, "Now Naaman, captain of the host of the king of Aram… because by him the Lord had given victory unto Aram" (2 Kings 5:1).
Verse 10
לָבָן לָקַח אֶת שְׁתֵּי שִׁפְחוֹתָיו וְנָתַן לִשְׁתֵּי בְנוֹתָיו. וְכִי שִׁפְחוֹתָיו הָיוּ? וַהֲלֹא בְּנוֹתָיו הָיוּ? אֶלָּא בְּנוֹתָיו שֶׁל אָדָם מִפִּילֶגֶשׁ נִקְרְאוּ שְׁפָחוֹת, שֶׁנֶּאֱמַר: ״וַיִּתֵּן לָבָן לְרָחֵל בִּתּוֹ״.
(Laban) took his two handmaids, and gave them to his two daughters. Were they his handmaids? Were they not his daughters? But according to the law of the land the daughters of a man by his concubines are called handmaids, as it is said, "And Laban gave to Rachel his daughter Bilhah his handmaid to be her handmaid" (Gen. 29:29).
Verse 11
רַבִּי לֵוִי אוֹמֵר: רָאָה הַקָּדוֹשׁ בָּרוּךְ הוּא בְּצָרָתָהּ שֶׁל לֵאָה וְנָתַן לָהּ הֵרָיוֹן בֶּטֶן וְנִחוּמִין לְנַפְשָׁהּ, וְיָלְדָה אִישׁ טוֹב תֹּאַר וְחָכָם, וְאָמְרָה: ״רְאוּ בֵּן שֶׁנָּתַן לִי הַקָּדוֹשׁ בָּרוּךְ הוּא״, שֶׁנֶּאֱמַר: ״וַתַּהַר וַתֵּלֶד לֵאָה לְיַעֲקֹב בֵּן וַתִּקְרָא שְׁמוֹ רְאוּבֵן״. וְעַל כֵּן קָרְאָה שְׁמוֹ רְאוּבֵן.
Rabbi Levi said: The Holy One, blessed be He, saw the sorrow of Leah, and He gave her power to conceive, (bringing) consolation to her soul; and she bare a male child, goodly in appearance, and wise; and she said: See ye a son which the Holy One, blessed be He, has given me, as it is said, "And Leah conceived, and bare a son, and she called his name Reuben; for she said, Because the Lord hath looked upon my affliction" (Gen. 29:32). Therefore he called his name Reuben.
Verse 12
רַבִּי אֱלִיעֶזֶר אוֹמֵר: מִשִּׁבְעָה חֳדָשִׁים יָלְדָה לֵאָה אֶת בָּנֶיהָ, וּלְשִׁבְעָה חֳדָשִׁים נוֹלְדוּ לְיַעֲקֹב אַחַת עֶשְׂרֵה בָּנִים וּבַת אַחַת, וְכֻלָּם נוֹלְדוּ וְזוּגוֹ עִמּוֹ, חוּץ מִיּוֹסֵף שֶׁלֹּא נוֹלְדָה זוּגָתוֹ עִמּוֹ שֶׁהָיְתָה אָסְנַת בַּת דִּינָה רְאוּיָה לוֹ לְאִשָּׁה, וְחוּץ מִדִּינָה שֶׁלֹּא נוֹלְדָה זוּגָהּ עִמָּהּ. אָמְרָה: ״הַיַּלְדָּה הַזֹּאת לָנוּ דִּין וּמִשְׁפָּט״, עַל כֵּן קָרָא שְׁמָהּ דִּינָה.
Rabbi Eliezer said: Leah bare her sons after seven months, and in seven years there were born unto Jacob eleven sons and one daughter. And all of them were born, each with his partner with him, except Joseph, whose partner was not born with him, for Asenath, the daughter of Dinah, was destined to be his wife, and (also) except Dinah, whose partner was not born with her. She said: This child is (according to) justice and judgment, therefore she called her name Dinah.
Verse 13
וְעוֹד הָיָה רַבִּי אֱלִיעֶזֶר אוֹמֵר: בָּרַח יַעֲקֹב לָבֹא אֶל לָבָן וּבָרַח לָצֵאת מִפְּנֵי לָבָן. בָּרַח לָבֹא אֶל לָבָן מִנַּיִן? שֶׁנֶּאֱמַר: ״וַיִּבְרַח יַעֲקֹב שְׂדֵה אֲרָם״. וּבָרַח מִפְּנֵי לָבָן, שֶׁנֶּאֱמַר: ״וַיֻּגַּד לְלָבָן בַּיּוֹם הַשְּׁלִישִׁי כִּי בָרַח יַעֲקֹב״. וְלָמָּה בָּרַח? שֶׁאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא: ״יַעֲקֹב, יַעֲקֹב, אֵינִי יָכוֹל לְשַׁכֵּן שְׁכִינָתִי עָלֶיךָ בְּחוּצָה לָאָרֶץ, אֶלָּא שׁוּב אֶל אֶרֶץ אֲבוֹתֶיךָ וּלְמוֹלַדְתְּךָ וְאֶהְיֶה עִמָּךְ״, לְפִיכָךְ בָּרַח. וְלָקַח לָבָן אֶת כָּל אַנְשֵׁי עִירוֹ גִּבּוֹרֵי כֹּחַ וְרָדַף אַחֲרָיו לְהָרְגוֹ. יָרַד מִיכָאֵל הַמַּלְאָךְ וְשָׁלַף חַרְבּוֹ אַחֲרָיו וּבִקֵּשׁ לְהָרְגוֹ, וְאָמַר לוֹ: ״אַל תְּדַבֵּר עִם יַעֲקֹב מִטּוֹב עַד רָע״, שֶׁנֶּאֱמַר: ״וַיָּבֹא אֱלֹהִים אֶל לָבָן בַּחֲלוֹם הַלַּיְלָה״. הִשְׁכִּים לָבָן בַּבֹּקֶר וְרָאָה אֶת כָּל אֲשֶׁר לְיַעֲקֹב וְאָמַר: ״כָּל אֵלּוּ מִשֶּׁלִּי הֵם. הוֹאִיל וְלָקַחְתָּ אֶת כָּל אֵלֶּה, לָמָּה גָנַבְתָּ אֶת אֱלֹהַי הַתְּרָפִים שֶׁלִּי שֶׁהָיִיתִי מִשְׁתַּחֲוֶה לָהֶם?״
Rabbi Eliezer also said: Jacob fled in order to come to Laban, and he fled to get away from Laban. Whence do we know that he fled in order to come to Laban? Because it is said, "And Jacob fled || into the field of Aram" (Hos. 12:12). (Whence do we know that) he fled in order to get away from Laban? Because it is said, "And it was told Laban on the third day that Jacob was fled" (Gen. 31:22). Why did he flee? Because the Holy One, blessed be He, said to him: Jacob ! I cannot suffer My Shekhinah to dwell with thee outside the land, but "return unto the land of thy fathers, and to thy kindred; and I will be with thee" (Gen. 31:3). Therefore he fled. And Laban took all the men of his city, mighty men, and he pursued after him, seeking to slay him. The angel Michael descended, and drew his sword behind him, seeking to slay him. He said to him: Do not speak to Jacob, either good or bad, as it is said, "And God came to Laban the Aramæan in a dream of the night, and said unto him, Take heed to thyself that thou speak not to Jacob either good or bad" (Gen. 31:24). Laban rose up early in the morning, and saw all that Jacob had, and he said (to him): All these are mine, and since thou hast taken all these, yet wherefore hast thou stolen my Teraphim, which I worshipped?
Verse 14
וּמָה הֵם הַתְּרָפִים? שׁוֹחֲטִין אָדָם בְּכוֹר וּמוֹלְקִין אֶת רֹאשׁוֹ וּמוֹלְחִין אוֹתוֹ בְּמֶלַח וּבְשֶׁמֶן טוֹב, וְכוֹתְבִין עַל טַס זָהָב שֵׁם רוּחַ טֻמְאָה וּמַנִּיחִין אוֹתוֹ בַּכַּר וּמַדְלִיקִין נֵרוֹת לְפָנָיו וּמִשְׁתַּחֲוִין לוֹ, וְהוּא מְדַבֵּר עִמָּהֶן. וּמִנַּיִן שֶׁהַתְּרָפִים מְדַבְּרִים? שֶׁנֶּאֱמַר (זכריה י, ב) ״כִּי הַתְּרָפִים דִּבְּרוּ אָוֶן״, לְפִיכָךְ גְּנָבָתַם רָחֵל שֶׁלֹּא יַגִּידוּ לְלָבָן שֶׁבָּרַח יַעֲקֹב. וְלֹא עוֹד, אֶלָּא לְהַכְרִית עֲבוֹדָה זָרָה מִבֵּית אָבִיהָ.
What are the Teraphim? They slay a man, a firstborn, and he is red (in colour). All that a man requires (to know) is not written here. This is impossible, since the men who dispute about the knowledge of making (the Teraphim) have increased. Everyone who follows that knowledge will ultimately go down to Gehinnom. And they pinch off his head, and salt it with salt, and they write upon a golden plate the name of an unclean (spirit), and place it under his tongue, and they put it in the wall, and they kindle lamps || before it, and bow down to it, and it speaks unto them. Whence do we know that the Teraphim speak? Because it is said, "For the Teraphim have spoken vanity" (Zech. 10:2). On that account had Rachel stolen them, so that they should not tell Laban that Jacob had fled, and not only that, but also to remove idolatrous worship from her father's house.
Verse 15
וְלֹא יָדַע יַעֲקֹב בְּכָל אֵלֶּה, אָמַר: ״כָּל מִי שֶׁיִּגְנֹב הַתְּרָפִים יָמוּת בְּלֹא עִתּוֹ״. וְהַיּוֹצֵא מִפִּי צַדִּיק כְּיוֹצֵא מִפִּי הַמַּלְאָךְ, וְיָלְדָה רָחֵל וָמֵתָה, שֶׁנֶּאֱמַר: ״וַיְהִי בְּצֵאת נַפְשָׁהּ כִּי מֵתָה״.
Now Jacob knew nothing of all this, and he said: Anyone who has stolen thy Teraphim shall die before his proper time; and the utterance of a righteous person is like the speech from the mouth of an angel, and (Rachel) bare and died, as it is said, "And it came to pass, as her soul was in departing, for she died" (Gen. 35:18).
Verse 16
רַבִּי יְהוּדָה אוֹמֵר: שְׁלֹשָׁה אָבוֹת כָּרְתוּ בְּרִית עִם עַמֵּי הָאָרֶץ, וְאֵלּוּ הֵם: אַבְרָהָם, יִצְחָק וְיַעֲקֹב. אַבְרָהָם כָּרַת בְּרִית עִם עַמֵּי הָאָרֶץ כְּשֶׁנִּגְלוּ עָלָיו הַמַּלְאָכִים. הָיָה סָבוּר שֶׁהֵם אוֹרְחֵי הָאָרֶץ וְרָץ לִקְרָאתָם וְרָצָה לַעֲשׂוֹת לָהֶם סְעוּדָה גְּדוֹלָה, וְאָמַר לְשָׂרָה לַעֲשׂוֹת לָהֶם סְעוּדָה גְּדוֹלָה. וּבְאוֹתָהּ שָׁעָה רָאֲתָה דַּם נִדָּה, לְפִיכָךְ לֹא הִגִּישׁ לָהֶם מִן הָעוּגוֹת. וְרָץ לְהָבִיא בֶּן בָּקָר וּבָרַח מִלְּפָנָיו בֶּן הַבָּקָר וְנִכְנַס לִמְעָרַת הַמַּכְפֵּלָה. וְנִכְנַס אַבְרָהָם אַחֲרָיו וּמָצָא שָׁם אָדָם הָרִאשׁוֹן וְעֶזְרוֹ שׁוֹכְבִים עַל הַמִּטּוֹת וִישֵׁנִים, וְנֵרוֹת דּוֹלְקוֹת עֲלֵיהֶן, וְרֵיחַ טוֹב עֲלֵיהֶם כְּרֵיחַ נִיחוֹחַ. לְפִיכָךְ חָמַד הַמְּעָרָה לַאֲחֻזַּת קֶבֶר. אָמַר לִבְנֵי יְבוּס לִקְנוֹת מֵהֶם אֶת מְעָרַת הַמַּכְפֵּלָה בְּמֶכֶר טוֹב בְּזָהָב וּבִכְתָב לַאֲחֻזַּת קֶבֶר עוֹלָם. וְכִי יְבוּסִים הָיוּ? וַהֲלֹא חִתִּיִּים הָיוּ? אֶלָּא עִיר יְבוּס נִקְרָא יְבוּסִים. וְלֹא קִבְּלוּ הָאֲנָשִׁים עֲלֵיהֶם. הִתְחִיל כּוֹרֵעַ וּמִשְׁתַּחֲוֶה אֲלֵיהֶם, שֶׁנֶּאֱמַר: ״וַיִּשְׁתַּחוּ אַבְרָהָם לִפְנֵי עַם הָאָרֶץ״.
Rabbi Jehudah said: Three forefathers made covenants with the people of the land. (With reference to) Abraham (the circumstances were as follows). When the angels were revealed unto him, he thought that they were travellers (from among) the people of the land, and he ran to meet them, and he wished to prepare for them a great banquet, and he told Sarah to prepare cakes for them. When Sarah was kneading, she perceived that the manner of women was upon her, therefore he did not hand them any of the cakes. He ran to fetch a calf. But the calf fled from before him, and went into the Cave of Machpelah, and he went in there after it, and he found Adam and his help-meet lying there upon their beds, and they slept, and lights were kindled above them, and a sweet scent was upon them like a sweet savour, therefore he desired to have the Cave of Machpelah as a burial possession. He spoke to the sons of Jebus, in order to purchase from them the Cave of || Machpelah by a purchase with gold, and by a perpetual deed for a possession of a burying-place. Were they Jebusites? Were they not Hittites? But they were called Jebusites according to the name of the city of Jebus. The men did not accept (this request). He began to bow down and prostrate himself unto them, as it is said, "And Abraham bowed himself down before the people of the land" (Gen. 23:12).
Verse 17
אָמְרוּ: ״אָנוּ יוֹדְעִים שֶׁעָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לִיתֵּן לְךָ וּלְזַרְעֲךָ אֶת כָּל הָאֲרָצוֹת הָאֵלֶּה, כְּרוֹת עִמָּנוּ שְׁבוּעָה שֶׁאֵין יִשְׂרָאֵל יוֹרְשִׁים אֶת עִיר יְבוּס, כִּי אִם בִּרְצוֹנָם״. וְאַחַר כָּךְ קָנָה אֶת הַמַּכְפֵּלָה בְּמֶכֶר זָהָב וּבִכְתָב עוֹלָם לַאֲחֻזַּת עוֹלָם. ״וַיִּשְׁמַע אַבְרָהָם אֶל עֶפְרוֹן״.
They said to him: We know that the Holy One, blessed be He, will give to thee and to thy seed in the future all these lands; make a covenant with us by an oath that thy seed shall not take possession of the cities of Jebus, and we will sell unto thee the Cave of Machpelah by a purchase with gold and by a perpetual deed and for a perpetual possession. He made with them a covenant with an oath that the Israelites would not take possession of the city of Jebus save by the consent of the sons of Jebus, and afterwards he bought the Cave of Machpelah by a purchase with gold, and a perpetual deed, for a perpetual possession, (as it is said), "And Abraham hearkened unto Ephron; and Abraham weighed to Ephron the silver, which he had named in the hearing of the children of Heth, four hundred shekels of silver, current money with the merchant" (Gen. 23:16).
Verse 18
מָה עָשׂוּ אַנְשֵׁי יְבוּס? עָשׂוּ צַלְמֵי נְחֹשֶׁת וְהֶעֱמִידוּ אוֹתָם בִּרְחוֹב הָעִיר, וְכָתְבוּ עֲלֵיהֶם שְׁבוּעַת אַבְרָהָם. וּכְשֶׁבָּאוּ יִשְׂרָאֵל רָצוּ לְהִכָּנֵס בָּעִיר הַיְבוּסִי וְלֹא הָיָה יָכוֹל מִפְּנֵי בְּרִית אַבְרָהָם, שֶׁנֶּאֱמַר: ״וְאֶת הַיְבוּסִי יֹשְׁבֵי יְרוּשָׁלִַם לֹא הוֹרִישׁוּ בְּנֵי יִשְׂרָאֵל״. וּכְשֶׁמָּלַךְ דָּוִד בִּקֵּשׁ לְהִכָּנֵס לְעִיר הַיְבוּסִי וְלֹא הִנִּיחוּ אוֹתוֹ, שֶׁנֶּאֱמַר: ״וַיֹּאמֶר לְדָוִד לֹא תָבֹא הֵנָּה״ וְכוּ'.
What did the men of Jebus do? They made images of copper, and set them up in the street of the city, and wrote upon them the covenant of the oath of Abraham. When the Israelites came to the land (of Canaan), they wished to enter the city of the Jebusites, but they were not able (to enter), because of the sign of the covenant of Abraham's oath, as it is said, "And the children of Benjamin did not drive out the Jebusites that inhabited Jerusalem" (Judg. 1:21). || When David reigned he desired to enter the city of the Jebusites, (but) they did not allow him, as it is said, "And the king and his men went to Jerusalem against the Jebusites, the inhabitants of the land; which spake unto David, saying, Thou shalt not come in hither" (2 Sam. 5:6).
Verse 19
וְהָיוּ יִשְׂרָאֵל כְּחוֹל הַיָּם, אֶלָּא בְּכֹחַ הַשְּׁבוּעָה וּבְרִית אַבְרָהָם רָאָה דָוִד וְחָזַר לַאֲחוֹרָיו, שֶׁנֶּאֱמַר: ״וַיֵּשֶׁב דָּוִד בַּמְּצוּדָה״ וְכוּ'. וְאֵין אַתָּה יָכוֹל לִיכָּנֵס בָּעִיר הַיְבוּסִי עַד שֶׁהִתִּיר כָּל הַצְּלָמִים הַלָּלוּ שֶׁכָּתוּב עֲלֵיהֶם שְׁבוּעַת אוֹת בְּרִית אַבְרָהָם, שֶׁנֶּאֱמַר: ״כִּי אִם הֲסִירְךָ הָעִוְרִים וְהַפִּסְחִים״. לֹא הָיוּ נִכְנָסִים בַּמִּקְדָּשׁ חַס וְשָׁלוֹם, אֶלָּא אֵלּוּ הַצְּלָמִים שֶׁעֵינַיִם לָהֶם וְלֹא יִרְאוּ, רֶגֶל לָהֶם וְלֹא יְהַלֵּכוּ. שֶׁנֶּאֱמַר: ״שְׂנוּאֵי נֶפֶשׁ דָּוִד״ – שֶׁהָיָה דָוִד שׂוֹנֵא לִשְׁמֹעַ וְלִרְאוֹת עֲבוֹדָה זָרָה, שֶׁנֶּאֱמַר: ״עַל כֵּן יֹאמְרוּ עִוֵּר וּפִסֵּחַ״.
(Although) the Israelites were like the sand of the sea, yet it was owing to the force of the sign of the covenant of Abraham's oath. David saw (this) and turned backwards, as it is said, "And David dwelt in the stronghold" (2 Sam. 5:9). They said to him: Thou wilt not be able to enter the city of the Jebusites until thou hast removed all those images upon which the sign of the covenant of Abraham's oath is written, as it is said, "Except thou take away the blind and the lame" (2 Sam. 5:6). "The lame" refers to the images, as it is said, "Wherefore they say, The blind and the lame shall not come into the house" (2 Sam. 5:8). Lest thou shouldst say, The blind and the lame did not enter the Sanctuary, Heaven forbid (that we should say this), but these "blind and lame" refer to the images which have eyes and see not, feet and they walk not, (as it is said), "That are hated of David's soul" (ibid.). Because David hated to hear of and to see idolatry, as it is said, "Wherefore they say, The blind and the lame shall not come into the house" (ibid.).
Verse 20
אָמַר דָּוִד לַאֲנָשָׁיו: ״כָּל מִי שֶׁיַּעֲלֶה בָּרִאשׁוֹנָה וְיָסִיר אֶת הַצְּלָמִים הַלָּלוּ שֶׁכָּתוּב עֲלֵיהֶם אוֹת בְּרִית שְׁבוּעַת אַבְרָהָם – יִהְיֶה לְרֹאשׁ״. וְעָלָה בָּרִאשׁוֹנָה יוֹאָב בֶּן צְרוּיָה וַיְהִי לְרֹאשׁ. וְאַחַר כָּךְ קָנָה אֶת עִיר הַיְבוּסִי לְיִשְׂרָאֵל בְּמֶכֶר זָהָב וּבִכְתָב עוֹלָם לַאֲחֻזַּת עוֹלָם. מֶה עָשָׂה? לָקַח מִכָּל שֵׁבֶט חֲמִשִּׁים שְׁקָלִים, הֲרֵי כֻּלָּם שֵׁשׁ מֵאוֹת שְׁקָלִים, שֶׁנֶּאֱמַר: ״וַיִּתֵּן דָּוִד לְאָרְנָן״.
David said to his men: Whoever will go up first, and remove those images upon which the sign of the covenant of Abraham's oath is written, he shall be the chief. And Joab, the son of Zeruiah, went up, and he became the chief, as it is said, "And Joab the son of Zeruiah went up first, || and was made chief" (1 Chron. 11:6). Afterwards he bought the city of the Jebusites for Israel by a purchase with gold and with a perpetual deed for a perpetual possession. What did David do? He took from each tribe fifty shekels; verily all of them amounted to six hundred shekels, as it is said, "So David gave to Ornan for the place six hundred shekels of gold by weight" (1 Chron. 21:25).
Verse 21
וְיִצְחָק כָּרַת בְּרִית עִם עַמֵּי הָאָרֶץ כְּשֶׁגָּר בְּאֶרֶץ פְּלִשְׁתִּים. רָאָה אוֹתָם שֶׁהָפְכוּ פְנֵיהֶם וְיָצָא מֵהֶם בְּשָׁלוֹם וְהָלְכוּ אַחֲרָיו אֲבִימֶלֶךְ וְכָל גְּדוֹלָיו, אָמַר לָהֶם: ״הֲפַכְתֶּם אַתֶּם אֶת פְּנֵיכֶם מִמֶּנִּי וְעַכְשָׁיו בָּאתֶם אֵלַי״, שֶׁנֶּאֱמַר: ״וַיֹּאמֶר אֲלֵהֶם יִצְחָק מַדּוּעַ בָּאתֶם אֵלַי״ וְכוּ' ״רָאֹה רָאִינוּ כִּי הָיָה ה' עִמָּךְ״. אָמְרוּ: ״אָנוּ יוֹדְעִים שֶׁעָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לִיתֵּן לְזַרְעֲךָ אֶת כָּל הָאֲרָצוֹת הָאֵלֶּה, כְּרֹת עִמָּנוּ בְּרִית שְׁבוּעָה שֶׁאֵין לְיִשְׂרָאֵל יוֹרְשִׁין אֶת אֶרֶץ פְּלִשְׁתִּים״. מֶה עָשָׂה יִצְחָק? כָּרַת אַמָּה מִמֶּתֶג הַחֲמוֹר שֶׁהָיָה רוֹכֵב עָלָיו וְנָתַן לוֹ לְאוֹת בְּרִית שְׁבוּעָה.
Isaac made a covenant with the people of the land, when he sojourned in the land of the Philistines. He noticed that they turned their faces away from him. He went away from them in peace, and Abimelech and all his magnates came after him. He said to them: Ye turned aside your faces from me, and now ye come unto me, as it is said, "And Isaac said unto them, Wherefore are ye come unto me, seeing ye hate me?" (Gen. 26:27). "And they said, We saw plainly that the Lord was with thee" (Gen. 26:28). They said: We know that the Holy One, blessed be He, will give to thy seed in the future all these lands; make a covenant of an oath with us, that thy seed will not take possession of the land of the Philistines. He made a covenant of an oath with them. What did Isaac do? He cut off one cubit of the bridle of the ass upon which he was riding, and he gave it to them that it might be in their hands for a sign of the covenant of the oath.
Verse 22
וּכְשֶׁמָּלַךְ דָּוִד רָצָה לָבֹא בְּאֶרֶץ פְּלִשְׁתִּים, וְלֹא הָיָה יָכוֹל מִפְּנֵי בְּרִית יִצְחָק, עַד שֶׁלָּקַח מֵהֶם אוֹת בְּרִית שְׁבוּעַת יִצְחָק, שֶׁנֶּאֱמַר (שמואל ב ח, א) ״וַיִּקַּח דָּוִד אֶת מֶתֶג הָאַמָּה מִיַּד פְּלִשְׁתִּים״ מִיַּד פְּלִשְׁתִּים, שֶׁנֶּאֱמַר (שמואל א ז, יג) ״וַיִּכָּנְעוּ הַפְּלִשְׁתִּים וְלֹא (יכלו) [יָסְפוּ] עוֹד לָבוֹא בִּגְבוּל יִשְׂרָאֵל״.
When David reigned, he desired to enter the land of the Philistines, but he was unable (to do so) because of the power of the sign of the covenant oath of || Isaac, until he had taken from them the sign of the covenant of Isaac's oath, as it is said, "And David took the bridle of the cubit out of the hand of the Philistines" (2 Sam. 8:1), as it is written, "So the Philistines were subdued, and they came no more within the border of Israel" (1 Sam. 7:13).
Verse 23
יַעֲקֹב כָּרַת בְּרִית עִם עַמֵּי הָאָרֶץ, שֶׁאָמַר לוֹ לָבָן: ״יוֹדֵעַ אֲנִי שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא עָתִיד לִיתֵּן לְזַרְעֲךָ אֶת כָּל הָאֲרָצוֹת הָאֵל, תִּכְרֹת עִמִּי בְּרִית שְׁבוּעָה שֶׁאֵין יִשְׂרָאֵל יוֹרְשִׁין אֶת אֶרֶץ אֲרָם״. כָּרַת עִמּוֹ בְּרִית שְׁבוּעָה וְהִצִּיב לוֹ מַצֶּבֶת אֲבָנִים וְהֵבִיא אֶת בָּנָיו עִמּוֹ בִּבְרִית שְׁבוּעָה, שֶׁנֶּאֱמַר (בראשית לא, מו): ״וַיֹּאמֶר יַעֲקֹב לְאֶחָיו לִקְטוּ אֲבָנִים״. וְכִי אֶחָיו הָיוּ? וַהֲלֹא בָּנָיו הָיוּ! אֶלָּא לְלַמֶּדְךָ שֶׁבָּנָיו שֶׁל אָדָם כְּאֶחָיו. אָמַר לוֹ לָבָן לְיַעֲקֹב: ״אִם יִשְׂרָאֵל יוֹרְשִׁין אֶת הָאֲרָצוֹת הָאֵלֶּה אַל יָבֹאוּ בְּאֶרֶץ אֲרָם לְרָעָה״, שֶׁנֶּאֱמַר (בראשית לא, נב): ״אִם אָנִי לֹא אֶעֱבֹר אֵלֶיךָ אֶת הַגַּל הַזֶּה״.
Jacob made a covenant with the people of the land, because Laban said to him: I know that the Holy One, blessed be He, will give to thy seed in the future all these lands; make a covenant of an oath with me, that the Israelites will not take possession of the land of Edom. He made with him a covenant with an oath, as it is said, "And Jacob said unto his brethren, Gather ye stones" (Gen. 31:46). Were they his brethren? Were they not his sons? But this teaches thee that a man's sons are like his brethren. Laban said to him: If the Israelites obtain possession of the land (of Canaan), then they must not come into the land of Edom for an evil purpose, and if Edom obtain possession they must not come into the land of Israel for evil, as it is said, "That I will not pass over this heap to thee, and that thou shalt not pass over this heap and this pillar unto me, for harm" (Gen. 31:52).
Verse 24
וּכְשֶׁמָּלַךְ דָּוִד רָצָה לָבוֹא בְּאֶרֶץ אֲרָם, וְלֹא יָכוֹל מִכֹּחַ בְּרִית שְׁבוּעַת יַעֲקֹב, עַד שֶׁשָּׁבַר אֶת הַמַּצֵּבָה הַהִיא, וְעָלָיו אָמַר מֹשֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם (שמות כג, כד) ״שַׁבֵּר תְּשַׁבֵּר מַצֵּבֹתֵיהֶם״, וְאַחַר כָּךְ כָ��בַשׁ אֶרֶץ אֲרָם, שֶׁנֶּאֱמַר (שמואל ב ח, ג) ״וַיַּךְ דָּוִד אֶת הֲדַדְעֶזֶר בֶּן רְחֹב מֶלֶךְ צוֹבָה״.
When David reigned, he wished to come into the land of Edom, but he was unable on account of the power of the covenant of Jacob's oath until he had broken that pillar. Concerning this, Solomon said: "And break in pieces their pillars" (Ex. 23:24). Afterwards he conquered the land of Edom, as it is said, "David smote also Hadadezer the son of Rehob, king of Zobah, as he went to recover his dominion at the river" (2 Sam. 8:3).