Pirkei d'Rabbi Eliezer

מַעֲשֶׂה בְּרַבִּי אֱלִיעֶזֶר בֶּן הוֹרְקְנוֹס, שֶׁהָיוּ לְאָבִיו חוֹרְשִׁים וְהָיוּ חוֹרְשִׁים עַל גַּבֵּי הַמַּעֲנָה, וְהוּא הָיָה חוֹרֵשׁ בַּטְּרָשִׁין. יָשַׁב לוֹ וְהָיָה בּוֹכֶה. אָמַר לוֹ אָבִיו, ״מִפְּנֵי מָה אַתָּה בּוֹכֶה? שֶׁמָּא מִצְטַעֵר אַתָּה שֶׁאַתָּה חוֹרֵשׁ בַּטְּרָשִׁין? עַכְשָׁו אַתָּה חוֹרֵשׁ עַל גַּבֵּי הַמַּעֲנָה״. יָשַׁב לוֹ עַל גַּבֵּי הַמַּעֲנָה וְהָיָה בּוֹכֶה. אָמַר לוֹ, ״מִפְּנֵי מָה אַתָּה בּוֹכֶה? שֶׁמָּא מִצְטַעֵר אַתָּה שֶׁאַתָּה חוֹרֵשׁ עַל גַּבֵּי הַמַּעֲנָה?״ אָמַר לוֹ, ״לָאו״. ״וְלָמָּה אַתְּ בּוֹכֶה?״ אָמַר לוֹ, ״שֶׁאֲנִי מְבַקֵּשׁ לִלְמֹד תּוֹרָה״. אָמַר לוֹ, ״וַהֲלֹא בֶּן עֶשְׂרִים וּשְׁמוֹנֶה שָׁנִים אַתָּה, וְאַתָּה מְבַקֵּשׁ לִלְמֹד תּוֹרָה? אֶלָּא קַח לְךָ אִשָּׁה וְתוֹלִיד לְךָ בָּנִים וְאַתָּה מוֹלִיכָן לְבֵית הַסֵּפֶר״. עָשָׂה שְׁתֵּי שַׁבָּתוֹת וְלֹא טָעַם כְּלוּם עַד שֶׁנִּגְלָה לוֹ אֵלִיָּהוּ זָכוּר לַטּוֹב, וְאָמַר לוֹ, ״בֶּן הוֹרְקְנוֹס, לָמָּה אַתָּה בּוֹכֶה?״ אָמַר לוֹ, ״מִפְּנֵי שֶׁאֲנִי מְבַקֵּשׁ לִלְמֹד תּוֹרָה״. אָמַר לוֹ, ״אִם אַתָּה מְבַקֵּשׁ לִלְמֹד תּוֹרָה, עֲלֵה לִירוּשָׁלַיִם אֵצֶל רַבָּן יוֹחָנָן בֶּן זַכַּאי״. עָמַד וְהָלַךְ אֵצֶל רַבָּן יוֹחָנָן בֶּן זַכַּאי. יָשַׁב לוֹ וְהָיָה בּוֹכֶה. אָמַר לוֹ, ״מִפְּנֵי מָה אַתָּה בּוֹכֶה?״ אָמַר לוֹ, ״מִפְּנֵי שֶׁאֲנִי מְבַקֵּשׁ לִלְמֹד תּוֹרָה״. אָמַר לוֹ, ״בֶּן מִי אַתָּה?״ וְלֹא הִגִּיד לוֹ.

RABBI ELIEZER AND THE TORAH THE following befell Rabbi Eliezer, son of Hyrḳanos. His father had many ploughmen who were ploughing arable ground, whereas he was ploughing a stony plot; he sat down and wept. His father said to him: O my son! Why dost thou weep? Art thou perchance distressed because thou dost plough a stony plot? In the past thou hast ploughed a stony plot, now behold thou shalt plough with us arable soil. He sat down on the arable ground and wept. His father said to him: But why dost thou weep? Art thou perchance distressed because thou art ploughing the arable land? He replied to him: No. (Hyrḳanos) said to him: Why dost thou weep? He answered him: I weep only because I desire to learn Torah. (Hyrḳanos) said to him: Verily thou art twenty-eight years old—yet dost thou desire to learn Torah? Nay, go, take thee a wife and beget sons and thou wilt take them to the school. He fasted two weeks not tasting || anything, until Elijah— may he be remembered for good—appeared to him and said to him: Son of Hyrḳanos! Why dost thou weep? He replied to him: Because I desire to learn Torah. (Elijah) said to him: If thou desirest to learn Torah get thee up to Jerusalem to Rabban Jochanan ben Ẓakkai. He arose and went up to Jerusalem to R. Jochanan ben Ẓakkai and sat down and wept. (R. Jochanan) said to him: Why dost thou weep? He answered him: Because I wish to learn Torah. (R. Jochanan) said to him: Whose son art thou? But he did not tell him.

Pirkei DeRabbi Eliezer 1:1 · Pirke de Rabbi Eliezer, trans. Rabbi Gerald Friedlander, London, 1916

אָמְרוּ בָּנָיו שֶׁל הוֹרְקְנוֹס לַאֲבִיהֶם: ״עֲלֵה לִירוּשָׁלַיִם וְנַדֵּה אֶת בִּנְךָ אֱלִיעֶזֶר מִנְּכָסֶיךָ״. וְעָלָה לִירוּשָׁלַיִם לְנַדּוֹתוֹ, וּמָצָא שָׁם יוֹם טוֹב לְרַבָּן יוֹחָנָן בֶּן זַכַּאי. וְהָיוּ כָּל גְּדוֹלֵי הַמְּדִינָה סוֹעֲדִין אֶצְלוֹ: בֶּן צִיצִית הַכֶּסֶת, וְנַקְדִּימוֹן בֶּן גּוּרְיוֹן, וּבֶן כַּלְבָּא שָׂבוּעַ.

R. ELIEZER AND HIS BRETHREN THE sons of Hyrḳanos said to their father: Get thee up to Jerusalem and vow that thy son Eliezer should not enjoy any of thy possessions. He went up to Jerusalem to disinherit him, and it happened that a festival was being celebrated there by R. Jochanan ben Ẓakkai. All the magnates of the district were dining with him; (such as) Ben Zizith Hakkeseth, Nicodemus ben Gorion, and Ben Kalba S'bu'a. ||

Pirkei DeRabbi Eliezer 2:1 · Pirke de Rabbi Eliezer, trans. Rabbi Gerald Friedlander, London, 1916

רַבִּי אֱלִיעֶזֶר בֶּן הוֹרְקָנוֹס פָּתַח (תהילים קו, ב): ״מִי יְמַלֵּל גְּבוּרוֹת ה' יַשְׁמִיעַ כָּל תְּהִלָּתוֹ״. וְכִי יֵשׁ אָדָם בָּעוֹלָם שֶׁהוּא יָכוֹל לְמַלֵּל גְּבוּרָתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, אוֹ לְהַשְׁמִיעַ כָּל תְּהִלָּתוֹ? אֲפִלּוּ מַלְאֲכֵי הַשָּׁרֵת אֵינָן יְכוֹלִים לְסַפֵּר אֶלָּא מִקְצָת גְּבוּרוֹתָיו! וְיֵשׁ לָנוּ לִדְרֹשׁ בְּמַה שֶּׁעָשָׂה וּבְמַה שֶּׁהוּא עָתִיד לַעֲשׂוֹת, לְמַעַן יִתְרוֹמֵם שְׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, בִּבְרִיּוֹתָיו שֶׁבָּרָא מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, שֶׁנֶּאֱמַר (תהילים קמה, ד): ״דּוֹר לְדוֹר יְשַׁבַּח מַעֲשֶׂיךָ״.

PREMUNDANE CREATION, AND THE WORK OF THE FIRST DAY R. ELIEZER BEN HYRḲANOS opened (his discourse with the text), "Who can utter the mighty acts of the Lord, or shew forth all his praise?" (Ps. 106:2). Is there any man who can utter the mighty acts of the Holy One, blessed be He, or who can shew forth all His praise? Not even the ministering angels are able to narrate (the Divine praise). But to investigate a part of His mighty deeds with reference to what He has done, and what He will do in the future (is permissible), so that His name should be exalted among His creatures, whom He has created, from one end of the world || to the other, as it is said, "One generation to another shall laud thy works" (Ps. 145:4).

Pirkei DeRabbi Eliezer 3:1 · Pirke de Rabbi Eliezer, trans. Rabbi Gerald Friedlander, London, 1916

בַּשֵּׁנִי בָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הָרָקִיעַ וְהַמַּלְאָכִים וְאִשּׁוֹ שֶׁל בָּשָׂר וָדָם וְאִשּׁוֹ שֶׁל גֵּיהִנֹּם. וַהֲלֹא הַשָּׁמַיִם וְהָאָרֶץ נִבְרְאוּ בַּיּוֹם רִאשׁוֹן, שֶׁנֶּאֱמַר (בראשית א, א): ״בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ״. וְאֵי זֶה רָקִיעַ בָּרָא בַּיּוֹם שֵׁנִי? רַבִּי אֱלִיעֶזֶר אוֹמֵר, רָקִיעַ שֶׁעַל רָאשֵׁי הַחַיּוֹת ד', שֶׁנֶּאֱמַר (יחזקאל א, כב): ״וּדְמוּת עַל רָאשֵׁי הַחַיָּה רָקִיעַ כְּעֵין הַקֶּרַח הַנּוֹרָא״. וּמַה הוּא כְּעֵין הַקֶּרַח הַנּוֹרָא? כַּאֲבָנִים טוֹבוֹת וּמַרְגָּלִיּוֹת, וְהוּא מֵאִיר עַל כָּל הַשָּׁמַיִם כְּנֵר שֶׁהוּא בַּבַּיִת וְכַשֶּׁמֶשׁ שֶׁהוּא מֵאִיר בִּגְבוּרָתוֹ בַּצָּהֳרַיִם, שֶׁנֶּאֱמַר (דניאל ב, כב): ״וּנְהוֹרָא עִמֵּהּ שְׁרֵא״. וּכְמוֹתָן הַצַּדִּיקִים עֲתִידִין לְהָאִיר לֶעָתִיד לָבוֹא, שֶׁנֶּאֱמַר (דניאל יב, ג): ״וְהַמַּשְׂכִּלִים יַזְהִרוּ כְּזֹהַר הָרָקִיעַ״. וְאִלּוּלֵי הָרָקִיעַ הַהוּא הָיָה הָעוֹלָם נִבְלָע מִן הַמַּיִם שֶׁלְּמַעְלָה מִמֶּנּוּ וּלְמַטָּה מִמֶּנּוּ מַיִם וְהוּא מַבְדִּיל בֵּין מַיִם לְמַיִם, שֶׁנֶּאֱמַר (בראשית א, ו): ״וַיֹּאמֶר אֱלֹהִים יְהִי רָקִיעַ בְּתוֹךְ הַמָּיִם. וִיהִי מַבְדִּיל בֵּין מַיִם לָמָיִם״, בֵּין מַיִם הָעֶלְיוֹנִים לְמַיִם הַתַּחְתּוֹנִים.

THE CREATION ON THE SECOND DAY ON the second day the Holy One, blessed be He, created the firmament, the angels, fire for flesh and blood, and the fire of Gehinnom. Were not heaven and earth created on the first day, as it is said, "In the beginning God created the heaven and the earth" (Gen. 1:1)? Which firmament was created on the second day? Rabbi Eliezer said: || It was the firmament which is above the heads of the four Chajjôth (living creatures), (as it is said), "And over the head of the Chajjôth there was the likeness of a firmament, like the colour of the terrible crystal" (Ezek. 1:22). What is the meaning of (the expression), "like the colour of the terrible crystal"? It means like precious stones and pearls; it illuminates all the heavens like a lamp which is illuminating the whole house and like the sun which is shining with maximum intensity at noonday, as it is said, "The light dwelleth with him" (Dan. 2:22); and like this in the future will the righteous shed light, as it is said, "And they that be wise shall shine as the brightness of the firmament" (Dan. 12:3). Were it not for that firmament the world would be engulfed by the waters above it and below it; but (the firmament) divides the waters (above) from the waters (below), as it is said, "And God said, Let there be a firmament in the midst of the waters, (and let it divide the waters from the waters)" (Gen. 1:6), it illuminates between the waters above and the waters below.

Pirkei DeRabbi Eliezer 4:1 · Pirke de Rabbi Eliezer, trans. Rabbi Gerald Friedlander, London, 1916

בַּשְּׁלִישִׁי הָיְתָה הָאָרֶץ מִישׁוֹר כַּבִּקְעָה, וְהָיוּ הַמַּיִם מְכַסִּים עַל פְּנֵי כָל הָאָרֶץ. וּכְשֶׁיָּצָא הַדִּבּוּר מִפִּי הַגְּבוּרָה (בראשית א, ט): ״יִקָּווּ הַמַּיִם״, עָלוּ מִקְצוֹת הָאָרֶץ וְהֶהָרִים וְהַגְּבָעוֹת וְנִתְפַּזְּרוּ עַל פְּנֵי כָל הָאָרֶץ וְנַעֲשִׂים עֲמָקִים עַל תּוֹכָהּ שֶׁל אֶרֶץ וְנִתְגַּלְגְּלוּ הַמַּיִם וְנִקְווּ לָעֲמָקִים, שֶׁנֶּאֱמַר (בראשית א, י): ״וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים״, מִיָּד נִתְגָּאוּ הַמַּיִם וְעָלוּ לְכַסּוֹת הָאָרֶץ כְּבַתְּחִלָּה, עַד שֶׁגָּעַר בָּהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא וְכָבְשָׁן וְנָתַן תַּחַת כַּפּוֹת רַגְלָיו וּמְדָדָם בְּשָׁעֳלוֹ שֶׁלֹּא לְהוֹסִיף וְלֹא לִגְרֹעַ, וְעָשָׂה חוֹל גְּבוּל לַיָּם, כְּאָדָם שֶׁהוּא עוֹשֶׂה גָּדֵר לְכַרְמוֹ, וּכְשֶׁהֵן עוֹלִין וְרוֹאִין אֶת הַחוֹל לִפְנֵיהֶם, חוֹזְרִין לַאֲחוֹרֵיהֶם, שֶׁנֶּאֱמַר (ירמיהו ה, כב): ״הַאוֹתִי לֹא תִירָאוּ נְאֻם ה' אִם מִפָּנַי לֹא תָחִילוּ אֲשֶׁר שַׂמְתִּי חוֹל גְּבוּל לַיָּם״.

THE GATHERING OF THE WATERS ON the third day all the earth was flat like a plain and the waters covered the surface of all the earth. When the word of the Almighty was uttered, "Let the waters be gathered together" (Gen. 1:9), the mountains and hills arose from the ends of the earth and they were scattered over the surface of all the earth, and valleys were formed over the inner parts of the earth; and the waters were rolled together and gathered into the valleys, as it is said, "And the gathering together of the waters he called seas" (Gen. 1:10). Forthwith the waters became proud and they arose to cover the earth as at first, when the Holy One, blessed be He, rebuked them || and subdued them, and placed them beneath the soles of His feet, and measured them with the hollow of His hand that they should neither decrease nor increase. He made the sand as the boundary of the sea, just like a man who makes a fence for his vineyard. When they rise and see the sand before them they return to their former place, as it is said, "Fear ye not me? saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea?" (Jer. 5:22).

Pirkei DeRabbi Eliezer 5:1 · Pirke de Rabbi Eliezer, trans. Rabbi Gerald Friedlander, London, 1916

בָּרְבִיעִי חִבֵּר שְׁנֵי מְאוֹרוֹת הַגְּדוֹלִים, לֹא זֶה גָּדוֹל מִזֶּה וְלֹא זֶה גָּדוֹל מִזֶּה, וְשָׁוִין בְּגָבְהָם וּבְתָאֳרָן וּבְאוֹרָן, שֶׁנֶּאֱמַר (בראשית א, טז): ״וַיַּעַשׂ אֱלֹהִים אֶת שְׁנֵי הַמְּאֹרֹת״ וְכוּ'. נִכְנַס תַּחֲרוּת בֵּינֵיהֶם, זֶה אוֹמֵר לָזֶה: ״אֲנִי גָּדוֹל מִמְּךָ״, וְזֶה אוֹמֵר לָזֶה: ״אֲנִי גָּדוֹל מִמְּךָ״, וְלֹא הָיָה שָׁלוֹם בֵּינֵיהֶם.

THE PLANETS; THE COURSE OF THE SUN ON the fourth day He connected together the two luminaries, of which one was not greater (in size) than the other. They were equal as regards their height, || qualities, and illuminating powers, as it is said, "And God made the two great lights" (Gen. 1:16). Rivalry ensued between them, one said to the other, I am bigger than thou art. The other rejoined, I am bigger than thou art.

Pirkei DeRabbi Eliezer 6:1 · Pirke de Rabbi Eliezer, trans. Rabbi Gerald Friedlander, London, 1916

רַבָּן יוֹחָנָן בֶּן זַכַּאי וְרַבִּי גַּמְלִיאֵל וְרַבִּי יִשְׁמָעֵאל וְרַבִּי אֶלְעָזָר בֶּן עֲרָךְ וְרַבִּי אֱלִיעֶזֶר בֶּן הוֹרְקְנוֹס וְרַבִּי עֲקִיבָא הָיוּ יוֹשְׁבִים וְדוֹרְשִׁים עַל מוֹלַד הַלְּבָנָה, וְאָמְרוּ: דָּבָר אֶחָד אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא נִבְרְאוּ הַשָּׁמַיִם לִמְכוֹן כִּסֵּא מַלְכוּתוֹ, שֶׁנֶּאֱמַר (תהלים לג, ו): ״בִּדְבַר ה' שָׁמַיִם נַעֲשׂוּ״, אֲבָל בִּצְבָא הַשָּׁמַיִם יְגִיעָה הַרְבֵּה נֶאֱמַר בָּהּ, שֶׁנֶּאֱמַר (תהלים לג, ו): ״וּבְרוּחַ פִּיו כָּל צְבָאָם״. מֶה עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא? נָפַח בְּרוּחַ נִשְׁמַת פִּיו וְנִבְרְאוּ כָּל צְבָא הַשָּׁמַיִם בְּבַת אַחַת, שֶׁנֶּאֱמַר (תהלים לג, ו): ״וּבְרוּחַ פִּיו כָּל צְבָאָם״.

THE COURSE OF THE MOON RABBAN JOCHANAN BEN ẒAKKAI, Rabban Gamaliel, R. Ishmael, R. Elazar ben 'Arakh, R. Eliezer ben Hyrḳanos, and R. 'Aḳiba were expounding (the laws of) the Molad of the moon. They said: The Holy One, blessed be He, spake one word and the heavens were created as the residence of the Throne of His Glory, as it is said, "By the word of the Lord were the heavens made" (Ps. 33:6). But in connection with the (creation of the) host of heaven He laboured with great labour. || What did the Holy One, blessed be He, do? He blew with His mouth the wind of the breath of life and all the host of heaven were created, as it is said, "And all the host of them by the breath of his mouth" (ibid.).

Pirkei DeRabbi Eliezer 7:1 · Pirke de Rabbi Eliezer, trans. Rabbi Gerald Friedlander, London, 1916

בְּעֶשְׂרִים וּשְׁמוֹנֶה בֶּאֱלוּל נִבְרְאוּ חַמָּה וּלְבָנָה. וּמִנְיָן שֶׁהוּא שָׁנִים וְחֳדָשִׁים וְיָמִים וְלֵילוֹת שָׁעוֹת וְקִצִּים וּתְקוּפוֹת וּמַחְזוֹרוֹת וְעִבּוּרִין הָיוּ לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, וְהָיָה מְעַבֵּר אֶת הַשָּׁנָה וְאַחַר כָּךְ מְסָרָן לְאָדָם הָרִאשׁוֹן בְּגַן עֵדֶן, שֶׁנֶּאֱמַר (בראשית ה, א): ״זֶה סֵפֶר תּוֹלְדֹת אָדָם״, מִנְיַן עוֹלָם לְכָל תּוֹלְדוֹת בְּנֵי אָדָם.

THE PRINCIPLE OF INTERCALATION ON the 28th of Ellul the sun and the moon were created. The number of years, months, days, nights, terms, seasons, cycles, and intercalation were before the Holy One, blessed be He, and He intercalated the years and afterwards He delivered the (calculations) to the first man in the garden of Eden, as it is said, "This is the calculation for the generations of Adam" (Gen. 5:1), the calculation of the world is therein for the generations of the children of Adam.

Pirkei DeRabbi Eliezer 8:1 · Pirke de Rabbi Eliezer, trans. Rabbi Gerald Friedlander, London, 1916

בַּחֲמִישִׁי הִשְׁרִיץ מִן הַמַּיִם כָּל מִין עוֹף, זְכָרִים וּנְקֵבוֹת, טְהוֹרִים וּטְמֵאִים. בִּשְׁנֵי סִימָנִים הֵן מִטַּהֲרִין: בַּזֶּפֶק וּבַקֻּרְקְבָן נִקְלָף. רַבִּי אֱלִיעֶזֶר אוֹמֵר: בְּאֶצְבַּע יְתֵרָה. וּשְׁנֵי מִינֵי עוֹפוֹת נִבְחֲרוּ לְקָרְבַּן עוֹלָה, אֵלּוּ הֵן: תּוֹר וּבְנֵי יוֹנָה.

THE CREATION AND WONDERS OF THE FIFTH DAY ON the fifth day He caused the waters to bring forth abundantly all kinds of winged fowls, male and female, unclean and clean. By two signs are they declared to be clean, by the crop, and by the craw peeling off. Rabbi Eliezer said: (Another sign was) also by the projecting toe of the claw. Two kinds of birds have been chosen for the offering of a burnt sacrifice, namely, the turtle-dove and the young pigeon.

Pirkei DeRabbi Eliezer 9:1 · Pirke de Rabbi Eliezer, trans. Rabbi Gerald Friedlander, London, 1916

בַּחֲמִישִׁי בָּרַח יוֹנָה מִפְּנֵי אֱלֹהִים, וְלָמָּה בָּרַח? אֶלָּא פַּעַם רִאשׁוֹן שְׁלָחוֹ לְהָשִׁיב אֶת גְּבוּל יִשְׂרָאֵל וְעָמְדוּ דְּבָרָיו, שֶׁנֶּאֱמַר (מלכים ב יד, כה): ״הוּא הֵשִׁיב אֶת גְּבוּל יִשְׂרָאֵל מִלְּבוֹא חֲמָת״ וְכוּ'. פַּעַם שְׁנִיָּה שְׁלָחוֹ לִירוּשָׁלַיִם לְהַחֲרִיבָהּ, כֵּיוָן שֶׁעָשׂוּ תְּשׁוּבָה הַקָּדוֹשׁ בָּרוּךְ הוּא עָשָׂה כְּרוֹב חֲסָדָיו וְנִחַם עַל הָרָעָה וְלֹא חָרְבָה, וְהָיוּ יִשְׂרָאֵל קוֹרְאִין אוֹתוֹ נְבִיא שֶׁקֶר. פַּעַם שְׁלִישִׁית שְׁלָחוֹ לְנִינְוֵה, דָּן יוֹנָה דִּין בֵּינוֹ לְבֵין עַצְמוֹ, אָמַר: אֲנִי יוֹדֵעַ שֶׁזֶּה הַגּוֹי קְרוֹבֵי הַתְּשׁוּבָה הֵם, עַכְשָׁיו עוֹשִׂין תְּשׁוּבָה וְהַקָּדוֹשׁ בָּרוּךְ הוּא שׁוֹלֵחַ רֻגְזוֹ עַל יִשְׂרָאֵל, וְלֹא דַי שֶׁיִּשְׂרָאֵל קוֹרִין אוֹתִי נְבִיא הַשֶּׁקֶר אֶלָּא אַף הָעַכּוּ״ם. הֲרֵינִי בּוֹרֵחַ לִי לְמָקוֹם שֶׁלֹּא נֶאֱמַר כְּבוֹדוֹ שָׁם; אִם עַל הַשָּׁמַיִם נֶאֱמַר שֶׁכְּבוֹדוֹ שָׁם, שֶׁנֶּאֱמַר (תהלים קיג, ד): ״עַל הַשָּׁמַיִם כְּבוֹדוֹ״, עַל הָאָרֶץ נֶאֱמַר שֶׁכְּבוֹדוֹ שָׁם, שֶׁנֶּאֱמַר (ישעיהו ו, ג): ״מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ״, הֲרֵינִי בּוֹרֵחַ לִי לְמָקוֹם שֶׁלֹּא נֶאֱמַר כְּבוֹדוֹ שָׁם. יָרַד יוֹנָה לְיָפוֹ וְלֹא מָצָא שָׁם אֳנִיָּה לִירֵד בָּהּ, וְהָאֳנִיָּה שֶׁיָּרַד בָּהּ יוֹנָה הָיְתָה רְחוֹקָה מִיָּפוֹ מַהֲלַךְ שְׁנֵי יָמִים לְנַסּוֹת אֶת יוֹנָה. מֶה עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא? הֵבִיא עָלֶיהָ רוּחַ סְעָרָה בַּיָּם וְהֶחֱזִירָהּ לְיָפוֹ, וְרָאָה יוֹנָה וְשָׂמַח בְּלִבּוֹ וְאָמַר: עַכְשָׁיו אֲנִי יוֹדֵעַ שֶׁדַּרְכִּי מְיֻשָּׁרָה לְפָנַי.

THE HISTORY OF JONAH ON the fifth day Jonah fled before his God. Why did he flee? Because on the first occasion when (God) sent him to restore the border of Israel, his words were fulfilled, as it is said, "And he restored the border of Israel from the entering in of Hamath" (2 Kings 14:25). On the second occasion (God) sent him to Jerusalem to (prophesy that He would) destroy it. But the Holy One, blessed be He, did according to the abundance of His tender mercy and repented of the evil (decree), and He did not destroy it; thereupon they called him a lying prophet. On the third occasion (God) sent him against Nineveh to destroy it. Jonah argued with himself, saying, I know that the nations are nigh to repentance, now they will repent and the Holy One, blessed be He, will direct His anger against Israel. And is it not enough for me that Israel should call me a lying prophet; but shall also the nations of the world (do likewise)? Therefore, behold, I will escape from His presence to a place where His glory is not declared. (If) I ascend above the heavens, it is said, "Above the heavens is his glory" (Ps. 113:4). (If) above the earth, (it is said), "The whole earth is full of his glory" (Isa. 6:8); behold, I will escape to the sea, to a place || where His glory is not proclaimed. Jonah went down to Joppa, but he did not find there a ship in which he could embark, for the ship in which Jonah might have embarked was two days' journey away from Joppa, in order to test Jonah. What did the Holy One, blessed be He, do? He sent against it a mighty tempest on the sea and brought it back to Joppa. Then Jonah saw and rejoiced in his heart, saying, Now I know that my ways will prosper before me.

Pirkei DeRabbi Eliezer 10:1 · Pirke de Rabbi Eliezer, trans. Rabbi Gerald Friedlander, London, 1916

בַּשִּׁשִּׁי הוֹצִיא מִן הָאָרֶץ כָּל בְּהֵמוֹת: זְכָרִים וּנְקֵבוֹת, טְהוֹרִים וּטְמֵאִים. וּבִשְׁנֵי סִימָנִים הֵן מִטַּהֲרִים: בְּמַעֲלֵה גֵרָה וּבְמַפְרִיסֵי פַּרְסָה. וּשְׁלֹשָׁה מִינֵי בְהֵמָה נִבְחֲרוּ לְקָרְבַּן עוֹלָה, וְאֵלּוּ הֵן: שׁוֹר וְכֶשֶׂב וָעֵז. וְכָל מִין בְּהֵמָה טְהוֹרָה שֶׁאֵינָהּ נְבֵלָה וּטְרֵפָה בַּשָּׂדֶה מֻתָּר לְאָכְלוֹ, חוּץ מִשְּׁלֹשָׁה דְבָרִים, וְאֵלּוּ הֵן: הַחֵלֶב וְהַדָּם וְגִיד הַנָּשֶׁה, שֶׁנֶּאֱמַר: ״כְּיֶרֶק עֵשֶׂב נָתַתִּי לָכֶם אֶת כֹּל״.

THE WORK OF CREATION ON THE SIXTH DAY ON the sixth day (God) brought forth from the earth all kinds of animals, male and female, clean and unclean. By two signs are they declared to be clean: (the signs are) chewing the cud, and dividing the hoof. Three kinds of animals were chosen for the sacrifice of a burnt-offering, namely, the ox, the lamb, and the goat. Every kind of clean animal which is neither Nevelah (i.e. which has not been slaughtered according to the rules of Shechiṭah) nor Ṭerephah (i.e. torn) in the field is permitted to be eaten, except with regard to three parts, namely, the fat, || the blood, and the sinew of the thigh, as it is said, "As the green herb have I given you all" (Gen. 9:3).

Pirkei DeRabbi Eliezer 11:1 · Pirke de Rabbi Eliezer, trans. Rabbi Gerald Friedlander, London, 1916

חִבָּה יְתֵרָה חִבַּב הַקָּדוֹשׁ בָּרוּךְ הוּא לְאָדָם הָרִאשׁוֹן, שֶׁבְּרָאוֹ בְּמָקוֹם טָהוֹר, בִּמְקוֹם בֵּית הַמִּקְדָּשׁ, וְהִכְנִיסוֹ לְאַפַּדְנוֹ. שֶׁנֶּאֱמַר (בראשית ב, טו): ״וַיִּקַּח ה' אֱלֹהִים אֶת הָאָדָם וַיַּנִּחֵהוּ בְגַן עֵדֶן״. מֵאֵי זֶה מָקוֹם לְקָחוֹ? מִבֵּית הַמִּקְדָּשׁ, וְהִכְנִיסוֹ לְפַּלָּטִין שֶׁלּוֹ – זֶה גַּן עֵדֶן. שֶׁנֶּאֱמַר: ״וַיַּנִּחֵהוּ בְגַן עֵדֶן לְעָבְדָהּ וּלְשָׁמְרָהּ״. וְשֶׁמָּא תֹּאמַר כִּי יֵשׁ מְלָאכָה בְּגַן עֵדֶן לְפַתֵּחַ וּלְשַׁדֵּד אֶת הָאֲדָמָה. וְלֹא כָל הָאִילָנוֹת נִצְמָחִין מֵאֲלֵיהֶן?

ADAM IN PARADISE WITH love abounding did the Holy One, blessed be He, love the first man, inasmuch as He created him in a pure locality, in the place of the Temple, and He brought him into His palace, as it is said, "And the Lord God took the man, and put him into the garden of Eden to dress it and to keep it" (Gen. 2:15). From which place did He take him? From the place of the Temple, and He brought him into His palace, which is Eden, as it is said, "And he put him into the garden of Eden to dress it" (ibid.). Perhaps thou wilt say: To plough (the fields) and cast out the stones from the ground. But did not all the trees grow up of their own accord?

Pirkei DeRabbi Eliezer 12:1 · Pirke de Rabbi Eliezer, trans. Rabbi Gerald Friedlander, London, 1916

הַקִּנְאָה וְהַתַּאֲוָה וְהַכָּבוֹד מוֹצִיאִין אֶת הָאָדָם מִן הָעוֹלָם. אָמְרוּ מַלְאֲכֵי הַשָּׁרֵת לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא: ״רִבּוֹן כָּל הָעוֹלָמִים, מָה אָדָם וַתֵּדָעֵהוּ? אָדָם לַהֶבֶל דָּמָה, אֵין לוֹ אֶלָּא עֲפָרוֹ מִשֶּׁלּוֹ״. אָמַר לָהֶם: ״מַה שֶּׁאַתֶּם כֻּלְּכֶם מְקַלְּסִים אוֹתִי בָּעֶלְיוֹנִים, הוּא מְיַחֵד אוֹתִי בַּתַּחְתּוֹנִים. וְלֹא עוֹד, אֶלָּא יְכוֹלִים אַתֶּם לַעֲמֹד וְלִקְרֹא שֵׁמוֹת לְכָל הַבְּרִיּוֹת שֶׁבָּרָאתִי?״ וְעָמְדוּ וְלֹא יָכְלוּ. מִיָּד עָמַד אָדָם וְקָרָא שֵׁמוֹת לַכֹּל, שֶׁנֶּאֱמַר: ״וַיִּקְרָא הָאָדָם שֵׁמוֹת לְכָל הַבְּהֵמָה״. וְכָאן, כֵּיוָן שֶׁרָאוּ מַלְאֲכֵי הַשָּׁרֵת, שָׁבוּ לַאֲחוֹרֵיהֶם. אָמְרוּ מַלְאֲכֵי הַשָּׁרֵת: ״אִם אֵין אָנוּ בָּאִים בְּעֵצָה עַל אָדָם זֶה שֶׁיֶּחֱטָא לִפְנֵי בּוֹרְאוֹ, אֵין אָנוּ יְכוֹלִין בּוֹ״.

THE SERPENT IN PARADISE "ENVY, cupidity, and ambition remove man (Adam) from the world." The ministering angels spake before the Holy One, blessed be He, saying: Sovereign of all Worlds! "What is man, that thou shouldst take note of him?" (Ps. 144:3). "Man (Adam) is like unto vanity" (Ps. 144:4), upon earth there is not his like. (God) answered them: Just as all of you praise Me in the heights of heaven so he professes My Unity on earth, nay, moreover, are you able to stand up and call the names for all the creatures which I have created? They stood up, but were unable (to give the names). Forthwith Adam stood up and called the names for all His creatures, as it is said, "And the man gave names to all cattle" (Gen. 2:20). When the ministering angels saw this they retreated, and the ministering angels said: If we do not take || counsel against this man so that he sin before his Creator, we cannot prevail against him.

Pirkei DeRabbi Eliezer 13:1 · Pirke de Rabbi Eliezer, trans. Rabbi Gerald Friedlander, London, 1916

עֲשָׂרָה יְרִידוֹת יָרַד הַקָּדוֹשׁ בָּרוּךְ הוּא עַל הָאָרֶץ, וְאֵלּוּ הֵן: אַחַת בְּגַן עֵדֶן, וְאַחַת בְּדוֹר הַפְּלַגָּה, וְאַחַת בִּסְדוֹם, וְאַחַת בַּסְּנֶה, וְאַחַת בְּמִצְרַיִם, וְאַחַת בְּסִינַי, וְאַחַת בְּנִקְרַת הַצּוּר, וּשְׁתַּיִם בְּאֹהֶל מוֹעֵד, וְאַחַת לֶעָתִיד לָבֹא.

THE SIN OF ADAM AND EVE TEN descents upon the earth were made by the Holy One, blessed be He; they were: (1) Once in the Garden of Eden; (2) once at (the time of) the generation of the Dispersion; (3) once at Sodom; (4) once at the thorn-bush; (5) once in Egypt; (6) once at Sinai; (7) once at the cleft of the rock; (8) and (9) twice in the tent of Assembly; (10) once in the future.

Pirkei DeRabbi Eliezer 14:1 · Pirke de Rabbi Eliezer, trans. Rabbi Gerald Friedlander, London, 1916

רַבִּי אֱלִיעֶזֶר אוֹמֵר: אֲנִי שָׁמַעְתִּי בְּאָזְנַי ה' צְבָאוֹת מְדַבֵּר. וּמָה דִּבֵּר? אָמַר: ״רְאֵה נָתַתִּי לְפָנֶיךָ הַיּוֹם אֶת הַחַיִּים וְאֶת הַטּוֹב, אֶת הַמָּוֶת וְאֶת הָרָע״. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: הֲרֵי שְׁנֵי דְּרָכִים הַלָּלוּ נָתַתִּי לָכֶם לְיִשְׂרָאֵל, אַחַת שֶׁל טוֹבָה וְאַחַת שֶׁל רָעָה. שֶׁל טוֹבָה – שֶׁל חַיִּים, שֶׁל רָעָה – שֶׁל מָוֶת. שֶׁל טוֹבָה יֵשׁ בָּהּ שְׁנֵי דְרָכִים: אַחַת שֶׁל צְדָקָה וְאַחַת שֶׁל חֶסֶד, וְאֵלִיָּהוּ זָכוּר לַטּוֹב מְמֻצָּע בֵּין שְׁנֵי דְּרָכִים הַלָּלוּ. כְּשֶׁיָּבֹא אָדָם לְהִכָּנֵס, אֵלִיָּהוּ זָכוּר לַטּוֹב מַכְרִיז עָלָיו וְאוֹמֵר: ״פִּתְחוּ שְׁעָרִים וְיָבֹא גוֹי צַדִּיקִים שֹׁמֵר אֱמוּנִים״. בָּא שְׁמוּאֵל הַנָּבִיא וְעָמַד לוֹ בֵּין שְׁתֵּי הַדְּרָכִים הַלָּלוּ. אָמַר: בְּאֵי זֶה מֵהֶם אֵלֵךְ? אִם הוֹלֵךְ בְּשֶׁל צְדָקָה, שֶׁל חֶסֶד טוֹבָה הֵימֶנָּה. אֶלָּא מֵעִיד אֲנִי אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ שֶׁאֵינִי מַנִּיחַ אֶת אֶחָד מֵהֶם.

THE TWO WAYS RABBI ELIEZER said: I heard with my ear the Lord of hosts speaking. What did He speak? He said: "See, I have set before thee this day life and good, and death and evil" (Deut. 30:15). The Holy One, blessed be He, said: Behold, these two ways have I given to Israel, one is good, the other is evil. The one which is good, is of life; and the one which is evil, is of death. The good way has two byways, one of righteousness and the other of love, and Elijah, be he remembered for good, is placed exactly between these two ways. When a man comes to enter (one of these ways), Elijah, be he remembered for good, cries aloud concerning him, saying, "Open ye the gates, that the righteous nation which keepeth truth may enter in" (Isa. 26:2). And there cometh Samuel the prophet, and he places himself between these two byways. He says: On which of these (two byways) shall I go? If I go on the way of righteousness, then (the path) of || love is better than the former; if I go on the way of love, (the way) of righteousness is better: but I call heaven and earth to be my witnesses that I will not give up either of them.

Pirkei DeRabbi Eliezer 15:1 · Pirke de Rabbi Eliezer, trans. Rabbi Gerald Friedlander, London, 1916

עַל שְׁלֹשָׁה דְבָרִים הָעוֹלָם עוֹמֵד: עַל הַתּוֹרָה, וְעַל הָעֲבוֹדָה, וְעַל גְּמִילוּת חֲסָדִים.

THE SERVICE OF LOVING-KINDNESS THE world rests upon three things: upon the Torah, upon Divine Worship, and upon the service of loving-kindness.

Pirkei DeRabbi Eliezer 16:1 · Pirke de Rabbi Eliezer, trans. Rabbi Gerald Friedlander, London, 1916

גְּמִילוּת חֲסָדִים לַאֲבֵלִים מִנַּיִן אָנוּ לְמֵדִין? מֵהַמָּקוֹם שֶׁהוּא גָּמַל חֶסֶד לְמֹשֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם, שֶׁקְּבָרוֹ בְּיָדוֹ. וְאִלּוּלֵי שֶׁהַדָּבָר כָּתוּב, אִי אֶפְשָׁר לְאָמְרוֹ, שֶׁנֶּאֱמַר: ״וַיִּקְבֹּר אֹתוֹ בַגַּיְא בְּאֶרֶץ מוֹאָב״.

LOVING SERVICE TO MOURNERS CONCERNING the one who tenders the service of loving-kindness to mourners. Whence do we learn of the service of loving-kindness to mourners? From the Omnipresent, who alone showed loving-kindness to Moses, His servant, and buried him with His own hand. If this story had not been written (in the Torah) it would be impossible to say it, as it is said, "And he buried him in the valley in the land of Moab" (Deut. 34:6).

Pirkei DeRabbi Eliezer 17:1 · Pirke de Rabbi Eliezer, trans. Rabbi Gerald Friedlander, London, 1916

בֵּית שַׁמַּאי אוֹמְרִים: הַשָּׁמַיִם נִבְרְאוּ תְּחִלָּה וְאַחַר כָּךְ הָאָרֶץ, שֶׁנֶּאֱמַר (בראשית א, א): ״בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ״. וּבֵית הִלֵּל אוֹמְרִים: הָאָרֶץ נִבְרֵאת תְּחִלָּה, שֶׁנֶּאֱמַר (תהלים קב, כו): ״לְפָנִים הָאָרֶץ יָסַדְתָּ וּמַעֲשֵׂה יָדֶיךָ שָׁמָיִם״. בֵּית שַׁמַּאי אוֹמֵר: שָׁמַיִם נִבְרֵאת תְּחִלָּה, שֶׁנֶּאֱמַר (ישעיהו מח, יג): ״אַף יָדִי יָסְדָה אֶרֶץ וִימִינִי טִפְּחָה שָׁמָיִם״. נִכְנַס תַּחֲרוּת בֵּינֵיהֶם עַל הַדָּבָר הַזֶּה עַד שֶׁשָּׁרְתָה שְׁכִינָה בֵּינֵיהֶם וְהִסְכִּימוּ אֵלּוּ עִם אֵלּוּ שֶׁשְּׁנֵיהֶם נִבְרְאוּ בְּשָׁעָה אַחַת וּבְרֶגַע אֶחָד.

THE SABBATH THE School of Shammai said: The heavens were created first, and the earth afterwards, as it is said, "In the beginning God created the heavens and the earth" (Gen. 1:1). The School of Hillel said: The earth was created first, and the heavens afterwards, as it is said, "Of old hast thou laid the foundation of the earth; and the heavens are the work of thy hands" (Ps. 102:25). The School of Shammai said: The heavens were created first, and the earth afterwards, as it is said, "These are the generations of the heavens and of the earth" (Gen. 2:4). The School of Hillel said: The earth was created first, and the heavens afterwards, as it is said, "In the day that the Lord God made earth and heaven" (ibid.). The School of Shammai said: The heavens were created first, because it is said, "And the heavens and the earth were finished" (Gen. 2:1). The School of Hillel said: The earth was created first, and the heavens afterwards, as it is said, "Yea, mine hand hath laid the foundation of the earth, and my right hand hath spread out the heavens" (Isa. 48:18). The School of Shammai said: The heavens were created first, and the earth afterwards, because it is said, "Thus saith the Lord, The heaven is my throne, and the earth is my footstool" (Isa. 66:1). Contention arose between them (i.e. the Schools) on this question, until the Holy Spirit rested between them, and they both agreed that both (heavens and earth) were created in one hour and at one moment.

Pirkei DeRabbi Eliezer 18:1 · Pirke de Rabbi Eliezer, trans. Rabbi Gerald Friedlander, London, 1916

עֲשָׂרָה דְבָרִים נִבְרְאוּ בְּעֶרֶב שַׁבָּת בֵּין הַשְּׁמָשׁוֹת (אבות ה, ו) וְאֵלּוּ הֵן: פִּי הָאָרֶץ, פִּי הַבְּאֵר, פִּי הָאָתוֹן, הַקֶּשֶׁת, וְהַמָּן, וְהַמַּטֶּה, וְהַשָּׁמִיר, וְהַכְּתָב, וְהַמִּכְתָּב, וְהַלּוּחוֹת. וְיֵשׁ אוֹמְרִים אַף מַזִּיקִין וּקְבוּרָתוֹ שֶׁל מֹשֶׁה וְאֵילוֹ שֶׁל יִצְחָק, וְיֵשׁ אוֹמְרִים אַף הַצְּבָת.

THE CREATION ON THE EVE OF THE SABBATH TEN things were created (on the eve of the Sabbath) in the twilight (namely): the mouth of the earth; the mouth of the well; the mouth of the ass; the rainbow; the Manna; the Shamir; the shape of the alphabet; the writing and the tables (of the law); and the ram of Abraham. (Some sages say: the destroying spirits also, and the sepulchre of Moses, and the ram of Isaac; and other sages say: the tongs also.)

Pirkei DeRabbi Eliezer 19:1 · Pirke de Rabbi Eliezer, trans. Rabbi Gerald Friedlander, London, 1916

״וַיְגָרֶשׁ אֶת הָאָדָם״, גֹּרַשׁ וַיֵּצֵא מִגַּן עֵדֶן וַיֵּשֶׁב לוֹ בְּהַר הַמּוֹרִיָּה שֶׁשַּׁעַר גַּן עֵדֶן סָמוּךְ לְהַר הַמּוֹרִיָּה, מִשָּׁם לְקָחוֹ וּלְשָׁם הֶחֱזִירוֹ בַּמָּקוֹם שֶׁנִּלְקַח שֶׁנֶּאֱמַר ״וַיִּקַּח אֱלֹהִים אֶת הָאָדָם״. מֵאֵי זֶה מָקוֹם לְקָחוֹ? מִמְּקוֹם בֵּית הַמִּקְדָּשׁ, שֶׁנֶּאֱמַר ״לַעֲבֹד אֶת הָאֲדָמָה אֲשֶׁר לֻקַּח מִשָּׁם״.

ADAM'S PENITENCE "So he drove out the man" (Gen. 3:24). Driving out (i.e.) and he went forth outside the garden of Eden (and he abode) on Mount Moriah, for the gate of the garden of Eden is nigh unto Mount Moriah. Thence He took him and thither He made him return to the place whence he was taken, as it is said, "To till the ground from whence he was taken" (Gen. 3:23).

Pirkei DeRabbi Eliezer 20:1 · Pirke de Rabbi Eliezer, trans. Rabbi Gerald Friedlander, London, 1916

כְּתִיב: ״וּמִפְּרִי הָעֵץ אֲשֶׁר בְּתוֹךְ הַגָּן״. תָּנָא: רַבִּי זְעִירָא אוֹמֵר, ״מִפְּרִי הָעֵץ״ – אֵין הָעֵץ הַזֶּה אֶלָּא אָדָם שֶׁנִּמְשַׁל כְּעֵץ, שֶׁנֶּאֱמַר: ״כִּי הָאָדָם עֵץ הַשָּׂדֶה״ וְכוּ'. ״אֲשֶׁר בְּתוֹךְ הַגָּן״ – אֵין ״בְּתוֹךְ הַגָּן״ אֶלָּא לָשׁוֹן נְקִיָּה, מַה שֶּׁבְּתוֹךְ הַגּוּף. ״אֲשֶׁר בְּתוֹךְ הַגָּן״ – אֲשֶׁר בְּתוֹךְ הָאִשָּׁה. וְאֵין ״גָּן״ אֶלָּא הָאִשָּׁה שֶׁנִּמְשְׁלָה לְגָן, שֶׁנֶּאֱמַר: ״גַּן נָעוּל אֲחֹתִי כַלָּה״. זוֹ מַה הַגִּנָּה כָּל מַה שֶּׁנִּזְרְעָה הִיא צוֹמַחַת וּמוֹצִיאָה, כָּךְ הָאִשָּׁה הַזֹּאת כָּל מַה שֶּׁנִּזְרַע הָרָה וְיוֹלֶדֶת מִבַּעְלָהּ.

CAIN AND ABEL "BUT of the fruit of the tree which is in the midst of the garden" (Gen. 3:3). It was taught in a Baraitha, Rabbi Ẓe'era said: "Of the fruit of the tree"—here "tree" only means man, who is compared to the tree, as it is said, "For man is the tree of the field" (Deut. 20:19). "Which is in the midst of the garden"—"in the midst of the garden" is here merely an euphemism. "Which is in the midst of the garden"—for "garden" means here merely woman, who is compared to a garden, as it is said, "A garden shut up is my sister, a bride" (Cant. 4:12). Just as with this garden whatever is sown therein, it produces and brings forth, so (with) this woman, what seed she receives, she conceives and bears through sexual intercourse.

Pirkei DeRabbi Eliezer 21:1 · Pirke de Rabbi Eliezer, trans. Rabbi Gerald Friedlander, London, 1916

כְּתִיב: ״וַיְחִי אָדָם שְׁלֹשִׁים וּמְאַת שָׁנָה וַיּוֹלֶד בִּדְמוּתוֹ כְּצַלְמוֹ״. מִכָּאן אַתָּה לָמֵד שֶׁלֹּא הָיָה קַיִן מִזַּרְעוֹ וְלֹא מִדְּמוּתוֹ וְלֹא מִצַּלְמוֹ שֶׁל אָדָם, וְלֹא מַעֲשָׂיו דּוֹמִים לְמַעֲשֵׂה הֶבֶל אָחִיו, עַד שֶׁנּוֹלַד שֵׁת שֶׁהָיָה מִזַּרְעוֹ וּדְמוּתוֹ וּמַעֲשָׂיו דּוֹמִין לְמַעֲשֵׂה הֶבֶל אָחִיו, שֶׁנֶּאֱמַר: ״וַיּוֹלֶד בִּדְמוּתוֹ כְּצַלְמוֹ״.

THE FALL OF THE ANGELS "AND Adam lived an hundred and thirty years, and he begat in his own likeness after his image" (Gen. 5:3). Hence thou mayest learn that Cain was not of Adam's seed, nor after his likeness, nor after his image. (Adam did not beget in his own image) until Seth was born, who was after his father Adam's likeness and image, as it is said, "And he begat in his own likeness, after his image" (ibid.).

Pirkei DeRabbi Eliezer 22:1 · Pirke de Rabbi Eliezer, trans. Rabbi Gerald Friedlander, London, 1916

״וְזֶה אֲשֶׁר תַּעֲשֶׂה אוֹתָהּ״, תָּאנִי רַבִּי שְׁמַעְיָה: בְּאֶצְבַּע הֶרְאָהוּ הַקָּדוֹשׁ בָּרוּךְ הוּא לְנֹחַ וְאָמַר לוֹ, ״כָּזֶה וְכָזֶה תַּעֲשֶׂה לַתֵּבָה״. מֵאָה וַחֲמִשִּׁים קָנִים אֹרֶךְ יְמִינָהּ שֶׁל תֵּבָה, וּמֵאָה וַחֲמִשִּׁים אֹרֶךְ בְּצַד שְׂמֹאלָהּ, הַשְּׁלֹשִׁים וּשְׁלֹשָׁה קָנִים בְּצַד רָחְבָּהּ בִּדְפָנוֹתֶיהָ לַאֲחֹרֶיהָ, וַעֲשָׂרָה בַּתָּוֶךְ. הֲרֵי אֵלּוּ לְאוֹצָרוֹת שֶׁל מַאֲכָל. וְחָמֵשׁ אַפְטְנִיּוֹת בְּצַד אֹרֶךְ יְמִינָהּ שֶׁל תֵּבָה, וְחָמֵשׁ אַפְטְנִיּוֹת בְּצַד אֹרֶךְ שְׂמֹאלָהּ שֶׁל תֵּבָה. וְהַמַּכְנִיסִים אַמַּת הַמַּיִם נִפְתָּחִים וְנִסְגָּרִים, וְכֵן בַּיָּצִיעַ הַתַּחְתּוֹנָה, וְכֵן בַּמַּעֲלָה שְׁנִיָּה, וְכֵן בַּמַּעֲלָה שְׁלִישִׁית.

THE ARK AND THE FLOOD "And this is how thou shalt make the ark" (Gen. 6:15). R. Shemiah taught: The Holy One, blessed be He, showed Noah with a finger and said to him, Like this and that shalt thou do to the ark. One hundred and fifty rooms were along the length at the left side of the ark, thirty-three rooms across the width in the side within, and thirty-three rooms in the side across the width on the outside; and ten compartments in the centre, which were for the storerooms for the food. And there were five protected cisterns on the right side of the ark, and fifty protected cisterns on the left side of the ark, and the openings for the water pipes opened and closed, and so was it in the lowest division; and so || on the second floor, and so on the third floor.

Pirkei DeRabbi Eliezer 23:1 · Pirke de Rabbi Eliezer, trans. Rabbi Gerald Friedlander, London, 1916

בֵּרַךְ נֹחַ וּבָנָיו, שֶׁנֶּאֱמַר: ״וַיְבָרֶךְ אֹתָם אֱלֹהִים״, בְּמַתְּנוֹתֵיהֶם וְהִנְחִילָם אֶת כָּל הָאָרֶץ. בֵּרַךְ לְשֵׁם וּלְבָנָיו שְׁחוֹרִים וְנָאִים, וְהִנְחִילָם אֶת כָּל אֶרֶץ נוֹשֶׁבֶת. בֵּרַךְ לְחָם וּבָנָיו שְׁחוֹרִים כָּעוֹרֵב, וְהִנְחִילָם חוֹף הַיָּם. בֵּרַךְ לְיֶפֶת וּבָנָיו כֻּלָּם לְבָנִים וְיָפִים, וְהִנְחִילָם מִדְבָּר וְשָׂדוֹת. אֵלֶּה הַנַּחֲלוֹת שֶׁהִנְחִילָם.

NIMROD AND THE TOWER OF BABEL Noah brought his sons and his grandsons, and he blessed them with their (several) settlements, and he gave them as an inheritance all the earth. He especially blessed Shem and his sons, (making them) dark but comely, and he gave them the habitable earth. He blessed Ham and his sons, (making them) dark || like the raven, and he gave them as an inheritance the coast of the sea. He blessed Japheth and his sons, (making) them entirely white, and he gave them for an inheritance the desert and its fields; these (are the inheritances with) which he endowed them.

Pirkei DeRabbi Eliezer 24:1 · Pirke de Rabbi Eliezer, trans. Rabbi Gerald Friedlander, London, 1916

יְרִידָה שְׁלִישִׁית שֶׁיָּרַד לִסְדֹם, שֶׁנֶּאֱמַר: ״אֵרְדָה נָּא וְאֶרְאֶה״. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: ״דָּבָר גָּדוֹל שֶׁאֲנִי עָתִיד לַעֲשׂוֹת, אֵינִי מַגִּיד לְאַבְרָהָם אוֹהֲבִי?״ שֶׁנֶּאֱמַר: ״וַה' אָמַר הַמְכַסֶּה אֲנִי מֵאַבְרָהָם״. רַבִּי חֲנִינָא בֶּן דּוֹסָא אוֹמֵר: נִגְלָה הַקָּדוֹשׁ בָּרוּךְ הוּא וּשְׁלֹשָׁה מַלְאָכִים עַל אַבְרָהָם אָבִינוּ, שֶׁנֶּאֱמַר: ״וַיִּשָּׂא אֶת עֵינָיו וַיַּרְא וְהִנֵּה שְׁלֹשָׁה אֲנָשִׁים״. הִתְחִיל מְבַשֵּׂר אוֹתוֹ עַל הֵרָיוֹן שָׂרָה אִשְׁתּוֹ, שֶׁנֶּאֱמַר: ״שׁוֹב אָשׁוּב אֵלֶיךָ כָּעֵת חַיָּה״. וְאַחַר כָּךְ הִגִּיד לוֹ אֶת מַעֲשֵׂה סְדֹם, שֶׁנֶּאֱמַר: ״וַיֹּאמֶר ה' זַעֲקַת סְדֹם וַעֲמֹרָה״ וְכוּ'.

THE SIN OF SODOM THE third descent which He descended || was at Sodom, as it is said, "I will go down now and see" (Gen. 18:21). The Holy One, blessed be He, said: Shall I not tell My friend Abraham an important matter which I will do in My world in the future, as it is said, "And the Lord said, Shall I hide from Abraham that which I do?" (Gen. 18:17). Rabbi Chanina, son of Dosa, said: The Holy One, blessed be He, was revealed, and three angels (appeared) unto our father Abraham, as it is said, "And he lifted up his eyes and looked, and, lo, three men" (Gen. 18:2). He began to inform him about the conception of the womb by Sarah his wife, as it is said, "I will certainly return unto thee when the season cometh round" (Gen. 18:10). Afterwards He told (him) about the doom of Sodom, as it is said, "And the Lord said, Because the cry of Sodom and Gomorrah is great" (Gen. 18:20).

Pirkei DeRabbi Eliezer 25:1 · Pirke de Rabbi Eliezer, trans. Rabbi Gerald Friedlander, London, 1916

עֲשָׂרָה נִסְיוֹנוֹת נִתְנַסָּה אַבְרָהָם אָבִינוּ, וְעָמַד בְּכֻלָּן. הַנֵּס הָרִאשׁוֹן, כְּשֶׁנּוֹלַד אַבְרָהָם בִּקְשׁוּ כָּל גְּדוֹלֵי מַלְכוּת וְהַקּוֹסְמִים לְהָרְגוֹ וְנֶחְבָּא בְּבֵית הָרָן שְׁלֹשׁ עֶשְׂרֵה שָׁנָה, הַשֶּׁמֶשׁ וְלֹא הַיָּרֵחַ, וּלְאַחַר שְׁלֹשׁ עֶשְׂרֵה שָׁנָה יָצָא מִבֵּית הָרָן מְדַבֵּר בִּלְשׁוֹן הַקֹּדֶשׁ וּמָאַס בָּאֱלִילִים וּמְשַׁקֵּץ אֶת הַפְּסִילִים וּבָטַח בְּשֵׁם יוֹצְרוֹ וְאָמַר: ״אַשְׁרֵי אָדָם בּוֹטֵחַ בָּךְ״.

THE TRIALS OF ABRAHAM OUR father Abraham was tried with ten trials, || and he stood firm in them all. The first trial was when our father Abraham was born; all the magnates of the kingdom and the magicians sought to kill him, and he was hidden under the earth for thirteen years without seeing sun or moon. After thirteen years he went forth from beneath the earth, speaking the holy language; and he despised idols and held in abomination the graven images, and he trusted in the shadow of his Creator, and said: "Blessed is the man who trusts in thee" (Ps. 84:12).

Pirkei DeRabbi Eliezer 26:1 · Pirke de Rabbi Eliezer, trans. Rabbi Gerald Friedlander, London, 1916

נִסָּיוֹן הַשִּׁשִּׁי, בָּאוּ עָלָיו כָּל הַמְּלָכִים לְהָרְגוֹ, וְאָמְרוּ: ״נַתְחִיל רִאשׁוֹן בְּבֶן אָחִיו וְאַחַר כָּךְ נַתְחִיל בּוֹ״. וּבִשְׁבִיל לוֹט לָקְחוּ אֶת כָּל רְכוּשׁ סְדוֹם וַעֲמוֹרָה, שֶׁנֶּאֱמַר: ״וַיִּקְחוּ אֶת לוֹט וּרְכֻשׁוֹ״.

THE TRIALS OF ABRAHAM (continued) THE sixth trial was (when) all the kings came against him to slay him. They said: Let us first begin with the house of his brother, and afterwards let us begin with him. On account of Lot they took all (the wealth of) Sodom and Gomorrah, as it is said, "And they took all the goods of Sodom and Gomorrah" || (Gen. 14:11). Afterwards they took Lot captive, and all his wealth, as it is said, "And they took Lot… and his goods" (Gen. 14:12).

Pirkei DeRabbi Eliezer 27:1 · Pirke de Rabbi Eliezer, trans. Rabbi Gerald Friedlander, London, 1916

הַנִּסָּיוֹן הַשְּׁבִיעִי, ״אַחַר הַדְּבָרִים הָאֵלֶּה הָיָה דְבַר ה' אֶל אַבְרָם בַּמַּחֲזֶה לֵאמֹר אַל תִּירָא אַבְרָם״ (בראשית טו, א). לְכָל הַנְּבִיאִים נִגְלָה בְּחָזוֹן וּלְאַבְרָהָם נִגְלָה בְּחָזוֹן וּבְמַרְאֶה. בְּמַרְאֶה מִנַּיִן? שֶׁנֶּאֱמַר: ״וַיֵּרָא אֵלָיו ה' בְּאֵלֹנֵי מַמְרֵא״. בְּחָזוֹן מִנַּיִן? שֶׁנֶּאֱמַר: ״אַחַר הַדְּבָרִים הָאֵלֶּה הָיָה דְבַר ה' אֶל אַבְרָם בַּמַּחֲזֶה לֵאמֹר״. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבְרָהָם: דַּע כִּי יְמִינִי מְגִנָּה לְךָ בְּכָל מָקוֹם שֶׁאַתָּה הוֹלֵךְ, כִּתְרִיס לִפְנֵי הַפּוּרְעָנוּת, וְנָתַתִּי שָׂכָר טוֹב לְךָ וּלְבָנֶיךָ בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר: ״שְׂכָרְךָ הַרְבֵּה מְאֹד״.

THE TRIALS OF ABRAHAM (continued) THE seventh trial (was as follows): "After these things the word of the Lord came unto Abram in a vision, saying" (Gen. 15:1). To all the prophets He was revealed in a vision, but to Abraham He was revealed in a revelation and in a vision. Whence do we know of the revelation? Because it is said, "And the Lord appeared unto him by the oaks of Mamre" (Gen. 18:1). Whence do we know of the vision? Because it is said, "After these things the word of the Lord came unto Abram in a vision" (Gen. 15:1). He said to him: Abraham ! Do not fear, for My right hand is shielding thee in every place where thou goest; it is like a shield against misfortunes, and it gives thee a good reward, (even) to thee and to thy children, || in this world and in the world to come, as it is said, "Thy exceeding great reward" (ibid.).

Pirkei DeRabbi Eliezer 28:1 · Pirke de Rabbi Eliezer, trans. Rabbi Gerald Friedlander, London, 1916

נִסָּיוֹן הַשְּׁמִינִי, (בראשית יז, א): ״וַיְהִי אַבְרָם בֶּן תִּשְׁעִים שָׁנָה וְתֵשַׁע שָׁנִים״, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא ״הִתְהַלֵּךְ לְפָנַי וֶהְיֵה תָמִים״. אָמַר לוֹ: עַד עַכְשָׁו לֹא הָיִיתָ תָמִים, אֶלָּא מוֹל בְּשַׂר עָרְלָתְךָ מֵעָלֶיךָ, וְהִתְהַלֵּךְ לְפָנַי וֶהְיֵה תָמִים. שֶׁהָעָרְלָה טְמֵאָה הִיא מִכָּל הַטֻּמְאוֹת, שֶׁנֶּאֱמַר (ישעיהו נב, א): ״לֹא יוֹסִיף יָבֹא בָךְ עוֹד עָרֵל וְטָמֵא״. שֶׁהָעָרְלָה מוּם מִכָּל מוּמִים. מוֹל בְּשַׂר עָרְלָתְךָ וֶהְיֵה תָמִים.

THE TRIALS OF ABRAHAM (continued) THE eighth trial (was as follows): "And when Abram was ninety-nine years old" (Gen. 17:1), the Holy One, blessed be He, said to him: Until now thou hast not been perfect before Me; but circumcise the flesh of thy foreskin, and "walk before me, and be thou perfect" (ibid.). Moreover, the foreskin is a reproach, as it is said, "For that is a reproach unto us" (Gen. 34:14), because the foreskin is more unclean than all unclean things, as it is said, "For henceforth there shall no more || come into thee the uncircumcised and the unclean" (Isa. 52:1). For the foreskin is a blemish above all blemishes. Circumcise the flesh of thy foreskin and be perfect.

Pirkei DeRabbi Eliezer 29:1 · Pirke de Rabbi Eliezer, trans. Rabbi Gerald Friedlander, London, 1916

הַנִּסָּיוֹן הַתְּשִׁיעִי, נוֹלַד יִשְׁמָעֵאל בַּקֶּשֶׁת וְנִתְרַבָּה בַּקֶּשֶׁת שֶׁנֶּאֱמַר ״וַיְהִי אֱלֹהִים אֶת הַנַּעַר וַיִּגְדָּל״ וְנָטַל קֶשֶׁת וְחִצִּים וְהָיָה יוֹרֶה אַחַר הַפִּנּוֹת וְרָאָה אֶת יִצְחָק יוֹשֵׁב לְבַדּוֹ וְיָרָה חֵץ לְהָרְגוֹ. וְרָאֲתָה זֶה הַדָּבָר שָׂרָה וְהִגִּידָה לְאַבְרָהָם וְאָמְרָה לוֹ: ״כָּזֶה וְכָזֶה עָשָׂה יִשְׁמָעֵאל לְיִצְחָק, אֶלָּא עֲמֹד וּכְתֹב לְיִצְחָק כָּל מַה שֶּׁנִּשְׁבַּע הַקָּדוֹשׁ בָּרוּךְ הוּא לְךָ וּלְזַרְעֲךָ, שֶׁאֵין בֶּן הָאָמָה יוֹרֵשׁ עִם בְּנִי עִם יִצְחָק״, שֶׁנֶּאֱמַר ״וַתֹּאמֶר לְאַבְרָהָם גָּרֵשׁ אֶת הָאָמָה הַזֹּאת וְאֶת בְּנָהּ כִּי לֹא יִירַשׁ בֶּן הָאָמָה הַזֹּאת עִם בְּנִי עִם יִצְחָק״.

THE TRIALS OF ABRAHAM (continued) THE ninth trial (was as follows): Ishmael was born with (the prophecy of the) bow, and he grew up with the bow, as it is said, "And God was with the lad, and he grew … and he became an archer" (Gen. 21:20). He took bow and arrows and began to shoot at the birds. He saw Isaac sitting by himself, and he shot an arrow at him to slay him. Sarah saw (this), and told Abraham. She said to him: Thus and thus has Ishmael done to Isaac, but (now) arise and write (a will in favour) of Isaac, (giving him) all that the Holy One has sworn to give || to thee and to thy seed. The son of this handmaid shall not inherit with my son, with Isaac, as it is said, "And she said unto Abraham, Cast out this bondwoman and her son" (Gen. 21:10).

Pirkei DeRabbi Eliezer 30:1 · Pirke de Rabbi Eliezer, trans. Rabbi Gerald Friedlander, London, 1916

הַנִּסָּיוֹן הָעֲשִׂירִי, ״וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה וְהָאֱלֹהִים נִסָּה אֶת אַבְרָהָם״ וְכוּ', הָיָה מְנַסֶּה בְּכָל פַּעַם וּפַעַם לֵידַע אֶת לִבּוֹ אִם יָכוֹל לַעֲמֹד וְלִשְׁמֹר הַמִּצְווֹת שֶׁל תּוֹרָה וְאִם לָאו. וְעַד שֶׁנִּתְּנָה הַתּוֹרָה שָׁמַר אַבְרָהָם מִצְווֹתֶיהָ, שֶׁנֶּאֱמַר ״עֵקֶב אֲשֶׁר שָׁמַע אַבְרָהָם בְּקוֹלִי״. וַיֵּצֵא יִשְׁמָעֵאל מִן הַמִּדְבָּר לִרְאוֹת אֶת אַבְרָהָם אָבִיו.

THE BINDING OF ISAAC ON THE ALTAR THE tenth trial was (as follows): "And it came to pass after these things, that God did prove Abraham" (Gen. 22:1). He tried Abraham each time in order to know his heart, whether he would be able to persevere and keep all the commandments of the Torah or not, and whilst as yet the Torah had not been given, Abraham kept all the precepts of the Torah, as it is said, "Because that Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my Torah" (Gen. 26:5). And Ishmael went repeatedly from the wilderness to see || his father Abraham.

Pirkei DeRabbi Eliezer 31:1 · Pirke de Rabbi Eliezer, trans. Rabbi Gerald Friedlander, London, 1916

שִׁשָּׁה נִקְרְאוּ בִּשְׁמוֹתָן עַד שֶׁלֹּא נוֹלְדוּ, וְאֵלּוּ הֵן: יִצְחָק, וְיִשְׁמָעֵאל, וּמֹשֶׁה רַבֵּינוּ, וּשְׁלֹמֹה, וְיֹאשִׁיָּהוּ, וּשְׁמוֹ שֶׁל מָשִׁיחַ שֶׁיָּבִיא הַקָּדוֹשׁ בָּרוּךְ הוּא בִּמְהֵרָה בְיָמֵינוּ.

THE DEATH OF SARAH AND THE STORY OF ISAAC AND REBECCA SIX (people) were called by their names before they were created, and they are: Isaac, Ishmael, Moses, Solomon, Josiah, and King Messiah.

Pirkei DeRabbi Eliezer 32:1 · Pirke de Rabbi Eliezer, trans. Rabbi Gerald Friedlander, London, 1916

״וַיִּזְרַע יִצְחָק בָּאָרֶץ הַהִיא״, רַבִּי אֱלִיעֶזֶר אוֹמֵר: וְכִי זֶרַע דָּגָן זָרַע יִצְחָק? חַס וְשָׁלוֹם! אֶלָּא לָקַח כָּל מַעְשַׂר מָמוֹנוֹ וְזָרַע צְדָקָה לַעֲנִיִּים וְלָאֶבְיוֹנִים, כְּשֵׁם שֶׁאַתָּה אוֹמֵר: ״זִרְעוּ לָכֶם לִצְדָקָה, קִצְרוּ לְפִי חֶסֶד״. וְכָל דָּבָר וְדָבָר שֶׁעִשֵּׂר פָּתַח לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא מֵאָה שְׁעָרִים שֶׁל מִינֵי בְרָכוֹת, שֶׁנֶּאֱמַר: ״וַיִּמְצָא בַּשָּׁנָה הַהִיא מֵאָה שְׁעָרִים״.

ELISHA AND THE SHUNAMMITE WOMAN "AND Isaac sowed in that land" (Gen. 26 12). Rabbi Eliezer said: Did Isaac sow the seed of corn? Heaven forbid ! But he took all his wealth, and sowed it in charity to the needy, as it is said, "Sow to yourselves in righteousness, reap according to love" (Hos. 10:12). Everything which he tithed, the Holy One, blessed be He, sent him (in return) one hundred times (the value) in different kinds of blessings, as it is said, "And he found in the same year an hundredfold: and the Lord blessed him" (Gen. 26:12).

Pirkei DeRabbi Eliezer 33:1 · Pirke de Rabbi Eliezer, trans. Rabbi Gerald Friedlander, London, 1916

״רְאוּ עַתָּה כִּי אֲנִי אֲנִי הוּא״ (דברים לב, לט), רַבִּי אֱלִיעֶזֶר אוֹמֵר: וְכִי מָה רָאָה הַכָּתוּב לוֹמַר שְׁנֵי פְּעָמִים ״כִּי אֲנִי אֲנִי הוּא״? אֶלָּא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: אֲנִי הוּא בָּעוֹלָם הַזֶּה וַאֲנִי הוּא בָּעוֹלָם הַבָּא, אֲנִי הוּא שֶׁגָּאַלְתִּי אֶת יִשְׂרָאֵל מִמִּצְרַיִם וַאֲנִי הוּא שֶׁעָתִיד לִגְאוֹל אוֹתָם סוֹף מַלְכוּת הָרְבִיעִי. לְכָךְ אָמַר ״אֲנִי אֲנִי הוּא״. כָּל מִי שֶׁיֹּאמַר שֶׁיֵּשׁ אֱלֹהִים אֲחֵרִים אֲנִי אֲמִיתֶנּוּ בְּמָוֶת שֶׁאֵין תְּחִיָּה, וְכָל גּוֹי שֶׁיֹּאמַר שֶׁאֵין אֱלוֹהַּ אֶלָּא אֲנִי, אֲנִי אֲחַיֵּהוּ בְּמָוֶת שֵׁנִי לְחַיֵּי הָעוֹלָם הַבָּא. שֶׁאֲנִי מֵמִית וּמְחַיֶּה, לְכָךְ נֶאֱמַר ״אֲנִי אָמִית וַאֲחַיֶּה״. מָחַצְתִּי אֶת יְרוּשָׁלַיִם וְאֶת עַמָּהּ בְּיוֹם חֲרוֹן אַפּוֹ וּבְרַחֲמִים גְּדוֹלִים אֶרְפָּא לָהֶם, לְכָךְ נֶאֱמַר ״מָחַצְתִּי אֶת יְרוּשָׁלַיִם וַאֲנִי אֶרְפָּא״. וְכָל מַלְאָךְ וְשָׂרָף לֹא יַצִּילוּ אֶת הָרְשָׁעִים מִדִּינָהּ שֶׁל גֵּיהִנֹּם, שֶׁנֶּאֱמַר ״וְאֵין מִיָּדִי מַצִּיל״.

THE RESURRECTION OF THE DEAD "SEE now that I, even I, am he, and there is no God with me" (Deut. 32:89). Only the Holy One, blessed be He, said: "I am" in this world, and "I am" in the world to come; I am the one who redeemed Israel from Egypt, and I am the one who, in the future, will redeem them at the end of the fourth kingdom; therefore it is said, "I, even I, am he, and there is no God with me" (ibid.). Every nation who say that there is a second God, I will slay them as with a second death || which has no resurrection; and every nation who say that there is no second God, I will quicken them for the eternal life. And in the future I will slay those (first mentioned) and quicken these, therefore it is said, "I kill, and I make alive" (ibid.). I have wounded Jerusalem and her people on the day of My anger, and in great mercy I will heal them, therefore it is said, "I have wounded, and I will heal" (ibid.). Neither any angel nor any seraph will deliver the wicked from the judgment of Gehinnom, as it is said, "And there is none that can deliver out of my hand" (ibid.).

Pirkei DeRabbi Eliezer 34:1 · Pirke de Rabbi Eliezer, trans. Rabbi Gerald Friedlander, London, 1916

״טוֹב אַחֲרִית דָּבָר מֵרֵאשִׁיתוֹ״ (קהלת ז, ח), הַבְּרָכוֹת הָרִאשׁוֹנוֹת שֶׁבֵּרַךְ יִצְחָק לְיַעֲקֹב עַל טַלְלֵי שָׁמַיִם וְעַל דְּגַן הָאָרֶץ, שֶׁנֶּאֱמַר ״וְיִתֶּן לְךָ הָאֱלֹהִים מִטַּל הַשָּׁמַיִם״. הַבְּרָכוֹת הָאַחֲרוֹנוֹת בִּרְכוֹת יְסוֹד עוֹלָם וְאֵין בָּהֶם הֶפְסֵק לֹא בָּעוֹלָם הַזֶּה וְלֹא בָּעוֹלָם הַבָּא, שֶׁנֶּאֱמַר ״וְאֵל שַׁדַּי יְבָרֵךְ אֹתְךָ״, וְעוֹד הוֹסִיף לוֹ אֶת בִּרְכַּת אַבְרָהָם שֶׁנֶּאֱמַר ״וְיִתֶּן לְךָ אֶת בִּרְכַּת אַבְרָהָם לְךָ וּלְזַרְעֲךָ אִתָּךְ״ הֱוֵי אוֹמֵר טוֹב אַחֲרִית דָּבָר מֵרֵאשִׁיתוֹ. ״טוֹב אֶרֶךְ אַפַּיִם מִגְּבַהּ רוּחַ״, דָּבָר זֶה אָמַר יַעֲקֹב אָבִינוּ שֶׁבְּכָל יוֹם וָיוֹם הוּא מַאֲרִיךְ אֶת רוּחוֹ וְאוֹמֵר כָּל דִּבְרֵי נְגִינוֹת. ״מִגְּבַהּ רוּחַ״ זֶה עֵשָׂו הָרָשָׁע שֶׁבְּכָל יוֹם וָיוֹם הָיָה אוֹכֵל מִצֵּידוֹ וּמִגַּסּוּת רוּחוֹ לֹא הָיָה נוֹתֵן מִמַּאֲכָלוֹ לְיַעֲקֹב מְאוּמָה. פַּעַם אַחַת יָצָא לָצוּד צַיִד וְלֹא עָלְתָה בְיָדוֹ וְרָאָה יַעֲקֹב אוֹכֵל מַאֲכַל עֲדָשִׁים וְחָמַד אוֹתָם בְּלִבּוֹ וְאָמַר לוֹ ״הַלְעִיטֵנִי נָא מִן הָאָדֹם הָאָדֹם הַזֶּה״. אָמַר לוֹ יַעֲקֹב: אָדֹם יָצָאתָ מִמְּעֵי אִמֶּךָ וּמַאֲכָל אָדֹם חָמַדְתָּ לֶאֱכֹל, עַל כֵּן קָרָא שְׁמוֹ אֱדוֹם.

THE VISION OF JACOB AT BETHEL "BETTER is the end of a thing than the beginning thereof" (Eccles. 7:8). The first blessings wherewith Isaac blessed Jacob were concerning the dews of heaven, and concerning the corn of the earth, as it is said, "And God give thee of the dew of heaven, and of the fatness of the earth" (Gen. 27:28). The final blessings were the blessings of the foundation of the world, and in them there is no (interruption), either in this world or in the world to come, as it is said, "And God Almighty bless thee" (Gen. 28:3). And he further added unto him the blessing of Abraham, || as it is said, "And may he give thee the blessing of Abraham, to thee and to thy seed with thee" (Gen. 28:4). Therefore (say): "Better is the end of a thing than the beginning thereof" (Eccles. 7:8). "Better is the patient in spirit than the proud in spirit" (ibid.). "Better is the patient in spirit"—this (saying) is applicable to our father Jacob, for every day he was patient in spirit, and he spake all kinds of words of entreaty. (The words) "than the proud in spirit" (ibid.) refer to the wicked Esau, because every day he was eating the flesh of that which he had hunted. Owing to his pride he did not give any of his food to Jacob. Once he went out to hunt but he did not meet with any success. He saw Jacob eating lentil food, and he desired this in his heart, and he said to him: "Let me gulp down, I pray thee, some of that red pottage" (Gen. 25:30). Jacob said to him: Thou camest forth red at thy birth from thy mother; (now) thou dost desire to eat (this) red food; therefore he called his name "Edom" (red), as it is said, "And Esau said to Jacob" (ibid.).

Pirkei DeRabbi Eliezer 35:1 · Pirke de Rabbi Eliezer, trans. Rabbi Gerald Friedlander, London, 1916

״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).

Pirkei DeRabbi Eliezer 36:1 · Pirke de Rabbi Eliezer, trans. Rabbi Gerald Friedlander, London, 1916

״כַּאֲשֶׁר יָנוּס אִישׁ מִפְּנֵי הָאֲרִי וּפְגָעוֹ הַדֹּב וּבָא הַבַּיִת וְסָמַךְ יָדוֹ עַל הַקִּיר וּנְשָׁכוֹ הַנָּחָשׁ״ (עמוס ה, יט). ״הָאֲרִי״ זֶה לָבָן שֶׁרָדַף אַחֲרָיו כְּאַרְיֵה לַחֲטֹף אֶת נַפְשׁוֹ, וְ״הַדֹּב״ זֶה עֵשָׂו שֶׁעָמַד לוֹ עַל דֶּרֶךְ כְּדֹב לְהָמִית הָאֵם עַל הַבָּנִים, וַאֲרִי יֵשׁ בּוֹ בֹּשֶׁת פָּנִים וְהַדֹּב אֵין בּוֹ בֹּשֶׁת פָּנִים. עָמַד יַעֲקֹב וְהָיָה מִתְפַּלֵּל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא וְאָמַר: רִבּוֹן כָּל הָעוֹלָמִים לֹא כָּךְ אָמַרְתָּ לִי ״שׁוּב אֶל אֶרֶץ אֲבוֹתֶיךָ וְאֶל אֶרֶץ מוֹלַדְתְּךָ וְאֶהְיֶה עִמָּךְ״?

JACOB AND THE ANGEL "As if a man did flee from a lion || and a bear met him" (Amos 5:19). The "lion" means Laban, who pursued (Jacob) like a lion to destroy his life. The "bear" refers to Esau, who stood by the way like a bear bereaved by man, to slay the mother with the children. The lion is shamefaced, the bear is not shamefaced. Jacob arose and prayed before the Holy One, blessed be He, saying: Sovereign of all the Universe ! Hast Thou not spoken thus unto me, "Return unto the land of thy fathers, and to thy kindred, and I will be with thee"? (Gen. 31:3).

Pirkei DeRabbi Eliezer 37:1 · Pirke de Rabbi Eliezer, trans. Rabbi Gerald Friedlander, London, 1916

כְּתִיב, ״וּבָא הַבַּיִת וְסָמַךְ יָדוֹ עַל הַקִּיר וּנְשָׁכוֹ הַנָּחָשׁ״ (עמוס ה, יט). וּכְשֶׁבָּא יַעֲקֹב לְאֶרֶץ אֲחֻזָּתוֹ שֶׁבְּאֶרֶץ כְּנַעַן נְשָׁכוֹ הַנָּחָשׁ, וְאֵי זֶה הוּא הַנָּחָשׁ? זֶה שְׁכֶם בֶּן חֲמוֹר. שֶׁהָיְתָה בִּתּוֹ שֶׁל יַעֲקֹב יוֹשֶׁבֶת אֹהָלִים וְלֹא הָיְתָה יוֹצְאָה לַחוּץ. מֶה עָשָׂה שְׁכֶם בֶּן חֲמוֹר? הֵבִיא נַעֲרוֹת מְשַׂחֲקוֹת חוּצָה לוֹ מְתוֹפְפוֹת. וְיָצְאָה דִינָה לִרְאוֹת בִּבְנוֹת הָאָרֶץ הַמְשַׂחֲקוֹת, וּשְׁלָלָהּ וְשָׁכַב עִמָּהּ, וְהָרְתָה וְיָלְדָה אֶת אָסְנַת. וְאָמְרוּ בְּנֵי יִשְׂרָאֵל לְהָרְגָהּ, שֶׁאָמְרוּ: ״עַכְשָׁו יֹאמְרוּ בְּכָל הָאָרֶץ שֶׁיֵּשׁ בֵּית זְנוּת בְּאָהֳלֵי יַעֲקֹב״.

JOSEPH AND HIS BRETHREN "OR went into the house and leaned his hand on the wall, and the serpent bit him" (Amos 5:19). When Jacob went into his house in the land of Canaan the serpent bit him. || And who was the serpent? This was Shechem, the son of Chamor. Because the daughter of Jacob was abiding in the tents, and she did not go into the street; what did Shechem, the son of Chamor, do? He brought dancing girls who were (also) playing on pipes in the streets. Dinah went forth to see those girls who were making merry; and he seized her, and he slept with her, and she conceived and bare Asenath. The sons of Israel said that she should be killed, for they said that now people would say in all the land that there was an immoral daughter in the tents of Jacob.

Pirkei DeRabbi Eliezer 38:1 · Pirke de Rabbi Eliezer, trans. Rabbi Gerald Friedlander, London, 1916

יְרִידָה רְבִיעִית שֶׁיָּרַד לְמִצְרַיִם, שֶׁנֶּאֱמַר: ״אָנֹכִי אֵרֵד עִמְּךָ מִצְרַיְמָה״. שָׁמַע יַעֲקֹב עַל יוֹסֵף שֶׁהוּא חַי וְהָיָה מְהַרְהֵר בְּלִבּוֹ וְאוֹמֵר: אֵיךְ אֶעֱזֹב אֶרֶץ אֲבוֹתַי וְאֶרֶץ מוֹלַדְתִּי וְאֶת אֶרֶץ שֶׁשְּׁכִינָתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא בְּקִרְבָּהּ וְאֵלֵךְ אֶל אֶרֶץ טְמֵאָה, לְתוֹךְ הָעֲבָדִים בְּנֵי חָם, בְּאֶרֶץ שֶׁאֵין יִרְאַת שָׁמַיִם בֵּינֵיהֶם? אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא: ״יַעֲקֹב, אַל תִּירָא מֵרְדָה מִצְרַיְמָה, אָנֹכִי אֵרֵד עִמְּךָ״.

JOSEPH IN EGYPT THE fourth descent was (when) He descended into Egypt, (as it is said), "I will go down with thee into Egypt" (Gen 46:4). Jacob heard concerning Joseph that he was living, and he was thinking in his heart, saying: Can I forsake the land of my fathers, the land of my birth, the land of the sojournings of my fathers, the land where the Shekhinah of the Holy One, blessed be He, is in its midst, and shall I go to an unclean land in their midst, for there is no fear of Heaven therein? The Holy One, blessed be He, said to him: Jacob, do not fear; "I will go down with thee into Egypt, and I will also surely bring thee up again" (ibid.).

Pirkei DeRabbi Eliezer 39:1 · Pirke de Rabbi Eliezer, trans. Rabbi Gerald Friedlander, London, 1916

יְרִידָה חֲמִישִׁית, שֶׁיָּרַד לַסְּנֶה, שֶׁנֶּאֱמַר: ״וָאֵרֵד לְהַצִּילוֹ מִיַּד מִצְרַיִם״. הִנִּיחַ כָּל הָהָר וְיָרַד לַסְּנֶה וְשָׁכַן בָּהּ, וְהַסְּנֶה צָרָה וְצוּקָה וְכֻלּוֹ קוֹצִים וְדַרְדָּרִים. וְלָמָּה שָׁכַן בְּתוֹךְ הַסְּנֶה שֶׁהִיא צָרָה וְצוּקָה? אֶלָּא שֶׁרָאָה יִשְׂרָאֵל בְּצָרָה גְדוֹלָה וְאַף הוּא שָׁכַן עִמָּהֶם, שֶׁנֶּאֱמַר: ״בְּכָל צָרָתָם לוֹ צָר״.

MOSES AT THE BURNING BUSH THE fifth descent was when He came down to the thorn-bush, as it is said, "And I am come down || to deliver them out of the hand of the Egyptians" (Ex. 3:8). He abandoned the entire mountain, and descended into the thorn-bush, and He abode therein. And the thorn-bush was (an emblem of) grief and distress, and it was full of thorns and thistles. Why did He abide in the midst of the thorn-bush which was (an emblem of) grief and distress? Because He saw Israel in great grief and He also dwelt with them, thus fulfilling that which is said, "In all their affliction He was afflicted" (Isa. 63:9).

Pirkei DeRabbi Eliezer 40:1 · Pirke de Rabbi Eliezer, trans. Rabbi Gerald Friedlander, London, 1916

יְרִידָה שִׁשִּׁית שֶׁיָּרַד לְסִינַי, שֶׁנֶּאֱמַר: ״וַיֵּרֶד ה' עַל הַר סִינַי״ וְכוּ'. בְּשִׁשָּׁה בְּסִיוָן נִגְלָה עַל יִשְׂרָאֵל הַקָּדוֹשׁ בָּרוּךְ הוּא, וּבִמְקוֹמוֹ נִגְלָה עַל הַר סִינַי, וְנִפְתְּחוּ הַשָּׁמַיִם, וְנִכְנַס רֹאשׁ הָהָר בְּתוֹךְ הַשָּׁמַיִם, וְהָעֲרָפֶל מְכַסֶּה אֶת הָהָר, וְהַקָּדוֹשׁ בָּרוּךְ הוּא יוֹשֵׁב עַל כִּסְאוֹ וְרַגְלָיו עוֹמְדוֹת עַל הָעֲרָפֶל, שֶׁנֶּאֱמַר: ״וַיֵּט שָׁמַיִם וַיֵּרַד וַעֲרָפֶל תַּחַת רַגְלָיו״.

THE REVELATION ON SINAI THE sixth descent was when He came down on Sinai, as it is said, "And the Lord came down upon Mount Sinai" (Ex. 19:20). On the sixth of Sivan the Holy One, blessed be He, was revealed unto Israel on Sinai, and from His place was He revealed (on) Mount Sinai, and the heavens were opened, || and the summit of the mountain entered into the heavens. Thick darkness covered the mountain, and the Holy One, blessed be He, sat upon His throne, and His feet stood on the thick darkness, as it is said, "He bowed the heavens also, and came down; and thick darkness was under his feet" (2 Sam. 22:10).

Pirkei DeRabbi Eliezer 41:1 · Pirke de Rabbi Eliezer, trans. Rabbi Gerald Friedlander, London, 1916

״וַיְהִי בְּשַׁלַּח פַּרְעֹה אֶת הָעָם״, זֶהוּ שֶׁאָמַר הַכָּתוּב ״שְׁלָחַיִךְ פַּרְדֵּס רִמּוֹנִים״. מָה הַפַּרְדֵּס הַזֶּה מָלֵא מִין עֵץ אִילָן עוֹשֶׂה פְּרִי, כָּךְ יָצְאוּ יִשְׂרָאֵל מִמִּצְרַיִם מְלֵאִים כָּל טוּב, מִין בְּרָכוֹת. לְכָךְ נֶאֱמַר ״שְׁלָחַיִךְ פַּרְדֵּס רִמּוֹנִים״.

THE EXODUS "AND it came to pass, when Pharaoh had let the people go" (Ex. 13:17). This is what the Scripture says, "Thy shoots are a garden of pomegranates" (Cant. 4:13). Just as this garden is full of (various) kinds of trees, each one bearing according to its kind, so the Israelites, when they went forth from Egypt, were full of all good, (endowed with) the various kinds of blessings, as it is said, "Thy shoots are (like) a garden of pomegranates" (ibid.).

Pirkei DeRabbi Eliezer 42:1 · Pirke de Rabbi Eliezer, trans. Rabbi Gerald Friedlander, London, 1916

הַתְּשׁוּבָה וּמַעֲשִׂים טוֹבִים כְּתָרִיס בִּפְנֵי הַפֻּרְעָנוּת. רַבִּי יִשְׁמָעֵאל אוֹמֵר: אִלּוּ לֹא נִבְרְאָת הַתְּשׁוּבָה לֹא הָיָה הָעוֹלָם עוֹמֵד, אֶלָּא הוֹאִיל וְנִבְרְאָת הַתְּשׁוּבָה הַקָּדוֹשׁ בָּרוּךְ הוּא יְמִינוֹ פְּשׁוּטָה לְקַבֵּל שָׁבִים בְּכָל יוֹם, וְאוֹמֵר ״שׁוּבוּ בָנִים שׁוֹבָבִים״. שׁוּבוּ בְּנֵי אָדָם וְתֵדַע לְךָ כֹּחַ הַתְּשׁוּבָה. בֹּא וּרְאֵה מֵאַחְאָב מֶלֶךְ יִשְׂרָאֵל שֶׁגָּזַל וְחָמַד וְרָצַח, שֶׁנֶּאֱמַר ״הֲרָצַחְתָּ וְגַם יָרָשְׁתָּ״ וְשָׁלַח וְקָרָא לִיהוֹשָׁפָט מֶלֶךְ יְהוּדָה וְהָיָה נוֹתֵן לוֹ מַלְקוֹת אַרְבָּעִים בְּכָל יוֹם שָׁלֹשׁ פְּעָמִים וּבְצוֹם וּבִתְפִלָּה הָיָה מַשְׁכִּים וּמַעֲרִיב לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא וְעוֹסֵק בַּתּוֹרָה כָּל יָמָיו וְלֹא חָזַר עַל מַעֲשָׂיו הָרָעִים עוֹד וְנִרְצָה בִתְשׁוּבָתוֹ, שֶׁנֶּאֱמַר (מלכים א כא, כט) ״הֲרָאִיתָ כִּי נִכְנַע אַחְאָב מִלְּפָנָי״.

THE POWER OF REPENTANCE REPENTANCE and good deeds are a shield against punishment. Rabbi Ishmael said: If repentance had not been created, the world would not stand. But since repentance has been created, the right hand of the Holy One, blessed be He, is stretched forth to receive the penitent every day, and He says, Repent, ye children of men. "Repent, ye children of men" (Ps. 90:8). Know thou the power of repentance. Come and see from Ahab, king of Israel, for he had robbed, coveted, and murdered, as it is said, "Hast thou killed, and also taken possession?" (1 Kings 21:19). He sent and called for Jehoshaphat, king of Judah, who gave him thrice daily forty stripes, and in fasting and with prayer he rose up early and retired late, before the Holy One, blessed be He, and he did not return any more to his evil deeds. His repentance was accepted, as it is said, || "Seest thou how Ahab humbleth himself before me? Because he humbleth himself before me, I will not bring the evil in his days" (1 Kings 21:29).

Pirkei DeRabbi Eliezer 43:1 · Pirke de Rabbi Eliezer, trans. Rabbi Gerald Friedlander, London, 1916

רַבִּי יוֹחָנָן בֶּן נוּרִי אוֹמֵר: [אַחַר] כָּל הַגְּבוּרוֹת וְהַנִּפְלָאוֹת שֶׁעָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל בְּמִצְרַיִם וּבְיַם סוּף, חָזְרוּ וְנִסּוּ אֶת הַקָּדוֹשׁ בָּרוּךְ הוּא עֶשֶׂר פְּעָמִים, שֶׁנֶּאֱמַר: ״וַיְנַסּוּ אֹתִי זֶה עֶשֶׂר פְּעָמִים״. וְעוֹד הִלְשִׁינוּ עַל הַקָּדוֹשׁ בָּרוּךְ הוּא וְאָמְרוּ: ״עָזַב אוֹתָנוּ בַּמִּדְבָּר הַזֶּה וְאֵין שְׁכִינָתוֹ בְּקִרְבֵּנוּ״, שֶׁנֶּאֱמַר: ״הֲיֵשׁ ה' בְּקִרְבֵּנוּ״.

AMALEK AND ISRAEL RABBI JOCHANAN, son of Nuri, said: (After) all the mighty deeds and wonders which the Holy One, blessed be He, did unto Israel in Egypt, and at the Reed Sea, they repeatedly tempted the Omnipresent ten times, as it is said, "Yet have they tempted me these ten times" (Num. 14:22). Moreover, they slandered the Holy One, blessed be He, saying: He has forsaken us in this wilderness, and His Shekhinah is not in our midst, as it is said, "Is the Lord among us, or not?" (Ex. 17:7).

Pirkei DeRabbi Eliezer 44:1 · Pirke de Rabbi Eliezer, trans. Rabbi Gerald Friedlander, London, 1916

רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי אוֹמֵר: כְּשֶׁנִּגְלָה הַקָּדוֹשׁ בָּרוּךְ הוּא עַל מֹשֶׁה מִתּוֹךְ הַסְּנֶה לְשָׁלְחוֹ אֶל מִצְרַיִם, אָמַר מֹשֶׁה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא: ״רִבּוֹן כָּל הָעוֹלָמִים, הִשָּׁבַע לִי כָּל מַה שֶּׁאֲנִי מְבַקֵּשׁ לַעֲשׂוֹת אַתָּה עוֹשֶׂה לִי, שֶׁאִם אֲדַבֵּר דָּבָר לִפְנֵי פַּרְעֹה וְלֹא תַּעֲשֶׂה אוֹתָם וְיַהַרְגֵנִי״. וְהַקָּדוֹשׁ בָּרוּךְ הוּא נִשְׁבַּע לוֹ שֶׁכָּל מַה שֶּׁהוּא מְבַקֵּשׁ הוּא עוֹשֶׂה, חוּץ מִשְּׁנֵי דְבָרִים: מִלְּהִכָּנֵס לְאֶרֶץ יִשְׂרָאֵל וּמִיּוֹם הַמָּוֶת. וּמִנַּיִן שֶׁנִּשְׁבַּע לוֹ? שֶׁנֶּאֱמַר: ״בִּי נִשְׁבַּעְתִּי יָצָא מִפִּי דְּבַר צְדָקָה וְלֹא יָשׁוּב כִּי לִי תִּכְרַע כָּל בֶּרֶךְ תִּשָּׁבַע כָּל לָשׁוֹן״. וּכְשֶׁקִּבְּלוּ יִשְׂרָאֵל אֶת הַתּוֹרָה, רְצוֹנִי לוֹמַר עֲשֶׂרֶת הַדִּבְּרוֹת, לְאַחַר אַרְבָּעִים יוֹם שָׁכְחוּ אֶת אֱלֹהֵיהֶם וְאָמְרוּ לְאַהֲרֹן: ״הַמִּצְרִיִּים הָיוּ נוֹשְׂאִין אֶת אֱלֹהֵיהֶם וּמְשׁוֹרְרִין וּמְזַמְּרִין לְפָנָיו וְרוֹאִין אוֹתוֹ לִפְנֵיהֶם. קוּם עֲשֵׂה לָנוּ אֱלֹהִים אֲשֶׁר יֵלְכוּ לְפָנֵינוּ כְּשִׁקּוּץ הַמִּצְרִיִּים וְנִרְאֶה אוֹתוֹ לְפָנֵינוּ״, שֶׁנֶּאֱמַר: ״קוּם עֲשֵׂה לָנוּ אֱלֹהִים אֲשֶׁר יֵלְכוּ לְפָנֵינוּ״.

THE GOLDEN CALF RABBI SIMEON BEN JOCHAI said: When the Holy One, blessed be He, was revealed to Moses out of the thorn-bush, in order to send him to Egypt, Moses spake before the Holy One, blessed be He (saying): Sovereign of all the worlds! Swear to me that all things which I desire to do, Thou wilt do, so that I should not speak words before Pharaoh, and Thou wilt not fulfil them, for then will he slay me. And He swore unto him that "whatsoever thou || desirest to do, I will do, except with reference to two things," (namely,) to let him enter the land (of Canaan), and (to postpone) the day of (his) death. Whence do we know that He swore unto him? Because it is said, "By myself have I sworn, saith the Lord, the word is gone forth from my mouth in righteousness" (Isa. 45:23). When Israel received the commandments they forgot their God after forty days, and they said to Aaron: The Egyptians were carrying their god, and they were singing and uttering hymns before it, and they saw it before them. Make unto us a god like the gods of the Egyptians, and let us see it before us, as it is said, "Up, make us a god" (Ex. 32:1).

Pirkei DeRabbi Eliezer 45:1 · Pirke de Rabbi Eliezer, trans. Rabbi Gerald Friedlander, London, 1916

רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר: עֶרֶב שַׁבָּת, בְּשִׁשָּׁה לַחֹדֶשׁ, בְּשֵׁשׁ שָׁעוֹת בַּיּוֹם קִבְּלוּ יִשְׂרָאֵל אֶת הַדִּבְּרוֹת, וּבְתֵשַׁע שָׁעוֹת בַּיּוֹם חָזְרוּ לְאָהֳלֵיהֶם. וְהָיָה הַמָּן מוּכָן לָהֶם לִשְׁנֵי יָמִים, וְשָׁבְתוּ יִשְׂרָאֵל בְּאוֹתָהּ שַׁבָּת שְׂמֵחִים כְּשִׂמְחַת הֶחָג שֶׁזָּכוּ לִשְׁמֹעַ קוֹלוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (דברים ה, כג): ״כִּי מִי כָל בָּשָׂר אֲשֶׁר שָׁמַע קוֹל אֱלֹהִים חַיִּים״. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה בְּלָשׁוֹן נְקִיָּה: ״לֵךְ אֱמֹר לָהֶם לְיִשְׂרָאֵל לְכוּ אִישׁ לְאָהֳלוֹ״, שֶׁנֶּאֱמַר (שם, כו) ״לֵךְ אֱמֹר לָהֶם שׁוּבוּ לָכֶם לְאָהֳלֵיכֶם״. יָכוֹל אַף אַתָּה תָּשׁוּב? אֶלָּא מִכָּאן אַתָּה לָמֵד שֶׁמִּשָּׁעָה שֶׁהִזְהִיר מֹשֶׁה אֶת הַתּוֹרָה לְיִשְׂרָאֵל לֹא קָרַב מֹשֶׁה אֵצֶל אִשְׁתּוֹ, שֶׁנֶּאֱמַר (שם, כז) ״וְאַתָּה פֹּה עֲמֹד עִמָּדִי״.

MOSES ON THE MOUNT RABBI ELAzAR, son of 'Azariah, said: On Friday, || on the 6th of the month, at the sixth hour of the day, Israel received the Commandments. At the ninth hour of the day they returned to their tents, and the Manna was prepared for them for two days, and Israel rested on that Sabbath full of joy as (with) the joy of the festival, because they were worthy to hear the voice of the Holy One, blessed be He, as it is said, "For who is there of all flesh, that hath heard the voice of the living God speaking out of the midst of the fire, as we have, and lived?" (Deut. 5:26). The Holy One, blessed be He, said to Moses in a pure expression of speech: Go, tell the children of Israel, that for My sake they should return to their tents, (as it is said,) "Go, say to them, Return ye to your tents" (Deut. 5:30). It is possible that even thou (Moses) shouldst return. Hence thou mayest learn that from the hour when Moses brought down the Torah to Israel, he did not approach his wife, as it is said, "But as for thee, stand thou here by me" (Deut. 5:31).

Pirkei DeRabbi Eliezer 46:1 · Pirke de Rabbi Eliezer, trans. Rabbi Gerald Friedlander, London, 1916

רַבִּי אֶלְעָזָר בֶּן עֲרָךְ אוֹמֵר: כְּשֶׁיָּרַד הַקָּדוֹשׁ בָּרוּךְ הוּא עַל הַר סִינַי לִיתֵּן הַתּוֹרָה לְיִשְׂרָאֵל, יָרְדוּ עִמּוֹ שִׁשִּׁים רִבּוֹא שֶׁל מַלְאָכִים כְּנֶגֶד שִׁשִּׁים רִבּוֹא שֶׁל גִּבּוֹרֵי יִשְׂרָאֵל, וּבִידָם זִינוֹת וּפְטָרוֹת, וְעִטְּרוּ אֶת כָּל יִשְׂרָאֵל כֶּתֶר שֵׁם הַמְפֹרָשׁ. וְכָל אוֹתָן הַיָּמִים עַד שֶׁלֹּא בָּאוּ לְאוֹתוֹ מַעֲשֶׂה, הָיוּ טוֹבִים לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא כְּמַלְאֲכֵי הַשָּׁרֵת, וְלֹא מָשַׁל בָּהֶם מַלְאַךְ הַמָּוֶת, וְלֹא הִשְׁלִיכוּ צוֹאָה כִּבְנֵי אָדָם. וְכֵיוָן שֶׁעָשׂוּ מַעֲשֵׂה הָעֵגֶל, כָּעַס הַקָּדוֹשׁ בָּרוּךְ הוּא עֲלֵיהֶם וַיֹּאמֶר לוֹ: סָבוּר הָיִיתִי שֶׁתִּהְיוּ כְּמַלְאֲכֵי הַשָּׁרֵת, שֶׁנֶּאֱמַר: ״אֲנִי אָמַרְתִּי אֱלֹהִים אַתֶּם וּבְנֵי עֶלְיוֹן כֻּלְּכֶם״. עַכְשָׁו ״אָכֵן כְּאָדָם תְּמוּתוּן וּכְאַחַד הַשָּׂרִים תִּפֹּלוּ״.

THE ZEAL OF PHINEAS RABBI ELAzAR, son of 'Arakh, said: When the Holy One, blessed be He, descended upon Mount Sinai to give the Torah to Israel, sixty myriads of the ministering angels descended with Him, corresponding to the sixty myriads of the mighty men of Israel, and in their hands were swords and crowns, and they crowned the Israelites with the Ineffable Name. All those days, whilst they had not done that deed, they were as good as the ministering angels before the Holy One, blessed be He. The Angel of Death did not hold sway over them, and they did not discharge any excretions like the children of man; but when they did that deed the Holy One, blessed be He, was angry with them, and He said to them: I thought that ye would be like the ministering angels, as it is said, "I said, Ye are angels, and all of you sons of the Most High" (Ps. 82:6). But now, "Nevertheless, ye shall die like men" (Ps. 82:7).

Pirkei DeRabbi Eliezer 47:1 · Pirke de Rabbi Eliezer, trans. Rabbi Gerald Friedlander, London, 1916

רַבִּי יוֹחָנָן בֶּן זַכַּאי פָּתַח: ״בַּיּוֹם הַהוּא כָּרַת ה' אֶת אַבְרָם בְּרִית לֵאמֹר״, אָמַר אַבְרָהָם לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא: רִבּוֹן כָּל הָעוֹלָמִים, הֵן לִי לֹא נָתַתָּ זֶרַע, וְאַתָּה אוֹמֵר אֵלַי ״לְזַרְעֲךָ נָתַתִּי אֶת הָאָרֶץ הַזֹּאת״? בַּמֶּה אֵדַע כִּי אִירָשֶׁנָּה? אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא: אַבְרָהָם, כָּל הָעוֹלָם כֻּלּוֹ בִּדְבָרַי הוּא עוֹמֵד, וְאֵין אַתָּה מַאֲמִין בִּדְבָרַי? אֶלָּא אַתָּה אוֹמֵר ״בַּמֶּה אֵדַע כִּי אִירָשֶׁנָּה״? חַיֶּיךָ, שְׁנֵי פְּעָמִים יָדוֹעַ תֵּדַע, שֶׁנֶּאֱמַר ״וַיֹּאמֶר לְאַבְרָם יָדֹעַ תֵּדַע״.

THE EGYPTIAN BONDAGE RABBAN JOCHANAN, son of Ẓakkai, opened (his exposition with the text): "In that day the Lord made a covenant with Abram, saying, Unto thy seed will I give this land, from the river of Egypt unto the great river, the river Euphrates" (Gen. 15:18). Abram said before the Holy One, blessed be He, Sovereign of all the universe ! Thou hast not given me seed, yet dost Thou say, "Unto thy seed will I give || this land" (ibid.). He said: "Whereby shall I know that I shall inherit it?" (Gen. 15:8). The Holy One, blessed be He, said to him: Abram! The entire world stands by My word, and thou dost not believe in My word, but thou sayest, "Whereby shall I know that I shall inherit it?" (ibid.). By thy life! In two ways shalt thou surely know, as it is said, "And he said to Abram, Know of a surety that thy seed shall be a stranger in a land which is not theirs,… and they shall afflict them" (Gen. 15:18).

Pirkei DeRabbi Eliezer 48:1 · Pirke de Rabbi Eliezer, trans. Rabbi Gerald Friedlander, London, 1916

רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי אוֹמֵר: רָצָה הַקָּדוֹשׁ בָּרוּךְ הוּא לְהַכְרִית וּלְהַשְׁמִיד אֶת כָּל זֶרַע עֲמָלֵק, וְשָׁלַח לְשָׁאוּל בֶּן קִישׁ לְהַכְרִית וּלְהַשְׁמִיד כָּל זַרְעוֹ שֶׁל עֲמָלֵק. וְשָׁאוּל וְהָעָם שָׁמְעוּ וְלֹא חָסוּ עַל אָדָם בָּזוּי אֶלָּא עַל אֲגַג, שֶׁנֶּאֱמַר: ״וַיַּחְמֹל שָׁאוּל וְהָעָם״. שָׁמַע שְׁמוּאֵל וַיֵּצֵא לִקְרָאתָם וְאָמַר לָהֶם: ״חֲמַלְתֶּם בַּעֲמָלֵק וְהוֹתַרְתֶּם שָׂרִיד מִמֶּנּוּ, וּמֵיטַב הַצֹּאן וְהַבָּקָר״. אָמְרוּ: ״הַצֹּאן וְהַבָּקָר לַעֲשׂוֹת בּוֹ זְבָחִים לֵאלֹהֶיךָ״. אָמַר לָהֶם: ״אֵין חֵפֶץ לַמָּקוֹם בְּעוֹלוֹת וּזְבָחִים, כִּי אִם לִשְׁמֹעַ בְּקוֹלוֹ וְלַעֲשׂוֹת רְצוֹנוֹ״, שֶׁנֶּאֱמַר: ״וַיֹּאמֶר שְׁמוּאֵל הַחֵפֶץ לַה' בְּעֹלוֹת הִנֵּה שְׁמֹעַ מִזֶּבַח טוֹב״.

THE SEED OF AMALEK || RABBI SIMEON, son of Jochai, said: The Holy One, blessed be He, wished to destroy and to cut off all the seed of Amalek. He sent to Saul, the son of Kish, to destroy and to cut off all the seed of Amalek. Saul and the people heard, and did not spare any vile man except Agag, as it is said, "But Saul and the people spared Agag, and the best of the sheep, and of the oxen" (1 Sam. 15:9). Samuel heard (thereof), and he went to meet them, and he said to them: Ye have spared Amalek, and ye have left over a remnant of him. They said to him: The sheep and the oxen are for sacrifices unto thy God. (Samuel) said to (Saul): The Omnipresent hath no delight in burnt offerings and sacrifices, but only in obeying His voice and in doing His will, as it is said, "And Samuel said, Hath the Lord as great delight in burnt offerings and sacrifices, as in obeying the voice of the Lord? Behold, to obey is better than sacrifice, and to hearken than the fat of rams" (1 Sam. 15:22).

Pirkei DeRabbi Eliezer 49:1 · Pirke de Rabbi Eliezer, trans. Rabbi Gerald Friedlander, London, 1916

״אִישׁ יְהוּדִי הָיָה בְּשׁוּשַׁן הַבִּירָה״ (אסתר ב, ה), רַבִּי שְׁמַעְיָה אוֹמֵר: וְכִי לֹא הָיָה בְּשׁוּשַׁן הַבִּירָה יְהוּדִי אֶלָּא מָרְדְּכַי בִּלְבַד? וַהֲא כְּתִיב ״וְהַיְּהוּדִים אֲשֶׁר בְּשׁוּשָׁן״! אִם כֵּן הָיוּ יְהוּדִים בְּשׁוּשָׁן זוּלַת מָרְדְּכַי, אֶלָּא שֶׁהָיָה בֶּן אֲבוֹת אַבְטִינָס שֶׁהָיָה מִזֶּרַע הַמְּלוּכָה וְהָיָה עוֹסֵק בַּתּוֹרָה, לְפִיכָךְ נִקְרָא שְׁמוֹ יְהוּדִי.

HAMAN "THERE was a certain Jew in Shushan, the capital, whose name was Mordecai" (Esth. 2:5). Rabbi Shema'iah said: Was there then no other Jew in Shushan, the capital, except Mordecai alone? Lo! it is written, "And the Jews that were in Shushan" (Esth. 9:15). But because he was a Jew, and a direct descendant of the patriarchs and also of the royal seed, and he was engaged in (the study of) the Torah all his days, and he was not defiled by any forbidden food in his mouth, therefore was his name called "a Jew."

Pirkei DeRabbi Eliezer 50:1 · Pirke de Rabbi Eliezer, trans. Rabbi Gerald Friedlander, London, 1916

רַבָּן גַּמְלִיאֵל אוֹמֵר: כְּמוֹ רָאשֵׁי חֳדָשִׁים מִתְחַדְּשִׁים וּמִתְקַדְּשִׁים בָּעוֹלָם הַזֶּה, כָּךְ יִהְיוּ יִשְׂרָאֵל מִתְחַדְּשִׁים וּמִתְקַדְּשִׁים לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר: ״דַּבֵּר אֶל כָּל עֲדַת בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵיהֶם קְדֹשִׁים תִּהְיוּ כִּי קָדוֹשׁ אֲנִי ה'״. וַחֲכָמִים אוֹמְרִים: שָׁמַיִם וָאָרֶץ עֲתִידִים לַעֲבֹר וּלְחַדֵּשׁ, מַה כְּתִיב עֲלֵיהֶם? ״וְנָגֹלּוּ כַסֵּפֶר הַשָּׁמָיִם״. כְּאָדָם הַקּוֹרֵא בַּתּוֹרָה וְגוֹלֵל אוֹתָהּ וְחוֹזֵר וּפוֹתֵחַ וְגוֹלֵל אוֹתָהּ, כָּךְ הַקָּדוֹשׁ בָּרוּךְ הוּא עָתִיד לָגֹל אֶת הַשָּׁמַיִם, שֶׁנֶּאֱמַר: ״וְנָגֹלּוּ הַשָּׁמַיִם כַּסֵּפֶר וְהָאָרֶץ כַּבֶּגֶד תִּבְלֶה״. כְּאָדָם שֶׁהוּא פּוֹשֵׁט אֶת טַלִּיתוֹ וּמְקַפֵּל אוֹתָהּ וְחוֹזֵר וּפוֹתֵחַ וְלוֹבֵשׁ אוֹתָהּ וּמְחַדֵּשׁ אוֹתָהּ בִּמְקוֹמָהּ, שֶׁנֶּאֱמַר: ״וְהָאָרֶץ כַּבֶּגֶד תִּבְלֶה״.

THE NEW HEAVENS AND EARTH RABBAN GAMALIEL said: Just as the New Moons are renewed and sanctified in this world, so will Israel be sanctified and renewed in the future world just like the New Moons, as it is said, "Speak unto all the congregation of the children of Israel, and say unto them, Ye shall be holy: for I the Lord your God am holy" (Lev. 19:2). The sages say: The heavens and the earth are destined to pass away and to be renewed. What is written concerning them? "And all the host of the heaven shall be dissolved, and the heavens shall be rolled together as a scroll" (Isa. 34:4). Just as when a man reads in a scroll of the Torah and he rolls it, and again he opens it to read therein and he rolls it (together), likewise in the future will the Holy One, blessed be He, roll together the heavens like a scroll, as it is said, "And the heavens shall be rolled together as a scroll" (ibid.); "And the earth shall wax old like a garment" (Isa. 51:6); just as a man spreads out his garment and folds it up, and again he unfolds it || and puts it on and renews it (thereby), likewise the Holy One, blessed be He, in the future will fold up the earth and again will He spread it out and put it in its place like a garment, as it is said. "And the earth shall wax old like a garment" (ibid.).

Pirkei DeRabbi Eliezer 51:1 · Pirke de Rabbi Eliezer, trans. Rabbi Gerald Friedlander, London, 1916

שִׁבְעָה מוֹפְתִים נַעֲשׂוּ בָעוֹלָם שֶׁלֹּא נִרְאוּ כְמוֹתָן. הַמּוֹפֵת הָרִאשׁוֹן, מִיּוֹם שֶׁנִּבְרְאוּ שָׁמַיִם וָאָרֶץ לֹא הָיָה אָדָם נִצַּל מִן הָאֵשׁ עַד שֶׁבָּא אַבְרָהָם אָבִינוּ וְנִצַּל מִכִּבְשַׁן הָאֵשׁ, וְשָׁמְעוּ כָּל מַלְכֵי הָאָרֶץ וְתָמְהוּ שֶׁלֹּא רָאוּ כָּמוֹהוּ עַד שֶׁנִּבְרָא הָעוֹלָם. וּמִנַּיִן שֶׁנִּצַּל מִכִּבְשַׁן הָאֵשׁ? שֶׁנֶּאֱמַר: ״אֲנִי ה' אֲשֶׁר הוֹצֵאתִיךָ מֵאוּר כַּשְׂדִּים״, וְכָתוּב אַחֵר אוֹמֵר: ״אַתָּה הוּא ה' הָאֱלֹהִים אֲשֶׁר בָּחַרְתָּ בְּאַבְרָם וְהוֹצֵאתוֹ מֵאוּר כַּשְׂדִּים״.

THE SEVEN WONDERS OF OLD SEVEN wonderful things have been done in the world, the like of which have not been created. From the day when the heavens and the earth were created no man was ever saved from the fire until our father Abraham came and was delivered from the fiery furnace. All the kings of the earth heard (thereof) and they were astonished, for they had not seen anyone like him from the day when the world was created. And whence do we know that he was delivered from the fiery furnace? Because it is said, "And he said unto him, I am the Lord that brought thee out of the furnace of the Chaldees" (Gen. 15:7). Another text says, "Thou art the Lord the God, who didst choose Abram, and broughtest him forth out of the furnace of the Chaldees" (Neh. 9:7).

Pirkei DeRabbi Eliezer 52:1 · Pirke de Rabbi Eliezer, trans. Rabbi Gerald Friedlander, London, 1916

כָּל הַמַּלְשִׁין אֶת חֲבֵירוֹ בַּסֵּתֶר אֵין לוֹ חֵלֶק לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר: ״מְלָשְׁנִי בַסֵּתֶר רֵעֵהוּ אוֹתוֹ אַצְמִית״, וְכָתוּב אַחֵר אוֹמֵר: ״מַכֵּה רֵעֵהוּ בַסָּתֶר״. תֵּדַע לְךָ שֶׁהוּא כֵּן, בֹּא וּרְאֵה מִנָּחָשׁ שֶׁהִלְשִׁין בֵּין אָדָם לְהַקָּדוֹשׁ בָּרוּךְ הוּא, וְאָרְרוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁמַּאֲכָלוֹ יִהְיֶה עָפָר, שֶׁנֶּאֱמַר: ״וְעָפָר תֹּאכַל כָּל יְמֵי חַיֶּיךָ״.

THE SIN OF SLANDER EVERYONE who secretly slanders his fellows has no remedy, as it is said, "Whoso privily slandereth his neighbour, him will I destroy: him that hath an high look and a proud heart will I not suffer" (Ps. 101:5). Another Scripture text says, "Cursed be he that smiteth his neighbour in secret" (Deut. 27:24). Know that it is so. Come and see from the (narrative of) the serpent which uttered slander concerning the Holy One, blessed be He, to Adam and his helpmate. The Holy One, blessed be He, cursed it, so that its food became the dust, as it is said, "And dust shalt thou eat all the days of thy life" (Gen. 3:14).

Pirkei DeRabbi Eliezer 53:1 · Pirke de Rabbi Eliezer, trans. Rabbi Gerald Friedlander, London, 1916

וִירִידָה שְׁמִינִית שֶׁיָּרַד בָּאֹהֶל, שֶׁנֶּאֱמַר: ״וַיֵּרֶד ה' בְּעַמּוּד עָנָן וַיַּעֲמֹד פֶּתַח הָאֹהֶל וַיִּקְרָא אַהֲרֹן וּמִרְיָם וַיֵּצְאוּ שְׁנֵיהֶם״. אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא: כָּל הַמַּלְשִׁין אֶת רֵעֵהוּ בַּסֵּתֶר אֵין לוֹ רְפוּאָה, עַל אָחִיו בֵּין אָבִיו וּבֵין אִמּוֹ עַל אַחַת כַּמָּה וְכַמָּה. וְכָעַס עֲלֵיהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא וְנִסְתַּלְּקָה מֵעַל הָאֹהֶל, שֶׁנֶּאֱמַר: ״וַיִּחַר אַף ה' בָּם וַיֵּלַךְ״. ״וְהֶעָנָן סָר מֵעַל הָאֹהֶל״, וּמִיָּד נִצְטָרְעָה מִרְיָם. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: אִם יִהְיֶה אַהֲרֹן מְצֹרָע, אֵין כֹּהֵן בַּעַל מוּם יָכוֹל לְהַקְרִיב עַל מִזְבְּחִי, אֶלָּא יִרְאֶה אֲחוֹתוֹ וְיִתְמַהּ, שֶׁנֶּאֱמַר: ״וַיִּפֶן אַהֲרֹן אֶל מִרְיָם״. הָלַךְ אֵצֶל מֹשֶׁה וְאָמַר לוֹ: אֲדוֹנֵנוּ מֹשֶׁה, אֵין הָאַחִין מִתְפָּרְשִׁין זֶה מִזֶּה אֶלָּא מִתּוֹךְ מִיתָה, שֶׁנֶּאֱמַר: ״כִּי הוּא בֵּין אַחִים יַפְרִיא״, וַאֲחוֹתֵנוּ עַד שֶׁהִיא בַּחַיִּים נִפְרְשָׁה מִמֶּנּוּ, שֶׁנֶּאֱמַר: ״אַל נָא תְהִי כַּמֵּת״. וְלֹא עוֹד, אֶלָּא עַד עַכְשָׁו יִשְׁמְעוּ כָּל יִשְׂרָאֵל וְיֹאמְרוּ: אֲחוֹתָם שֶׁל מֹשֶׁה וְאַהֲרֹן מְצֹרַעַת הִיא, וַחֲצִי שֵׁם רַע שֶׁלְּךָ הוּא. וְנִתְרַצָּה מֹשֶׁה בַּדְּבָרִים וְעָמַד וְנִתְפַּלֵּל עָלֶיהָ, וְנֶעְתַּר לוֹ, שֶׁנֶּאֱמַר: ״וַיִּצְעַק מֹשֶׁה אֶל ה' לֵאמֹר: אֵל נָא רְפָא נָא לָהּ״.

The eighth descent was when He descended into the Tabernacle, as it is said, "And the Lord came down in a pillar of cloud, and stood at the door of the Tent, and called Aaron and Miriam; and they both came forth" (Num. 12:5). The Holy One, blessed be He, said to them: Whosoever speaketh slander against his fellow in secret, hath no cure; if he slander his brother, the son of his father or the son of his mother, how much more so is this the case? The Holy One, blessed be He, was angry with them, and He departed from the Tent, as it is said, "And the anger of the Lord was kindled against them; and he departed" (Num. 12:9). || "And the cloud removed from over the Tent" (Num. 12:10). Forthwith Miriam became leprous. The Holy One, blessed be He, said: If Aaron also be leprous, the High Priest, who is afflicted with a blemish, will not be able to bring an offering upon My altar; but he shall look upon his sister and become astonished, as it is said, "And Aaron looked upon Miriam, and, behold, she was leprous" (ibid.). Aaron went to Moses, and said to him: O our lord, Moses! Brethren do not suffer themselves to be separated one from the other except through death, as it is said, "Though he be fruitful among his brethren" (Hos. 13:15). Our sister, while still among the living, is separated from us, as it is said, "Let her not, I pray, be as one dead" (Num. 12:12). Not only this, but now all Israel will hear and say that the sister of Moses and Aaron is leprous. Half of this infamous report concerns thee. Moses was appeased by the words, and he arose and prayed for her, and He was entreated of him, as it is said, "And Moses cried unto the Lord, saying, Heal her, O God, I beseech thee" (Num. 12:13).

Pirkei DeRabbi Eliezer 54:1 · Pirke de Rabbi Eliezer, trans. Rabbi Gerald Friedlander, London, 1916