The Legends of the Jews, vol 1 - Louis Ginzberg (epub ebook reader txt) 📗

cause pious men to arise among his descendants, who, like himself, would be a shield unto their generation.[107] As a further distinction, God gave him leave to ask what he would have, rare grace accorded to none beside, except Jacob, Solomon, Ahaz, and the Messiah. Abraham spoke, and said: “O Lord of the world, if in time to come my descendants should provoke Thy wrath, it were better I remained childless. Lot, for the sake of whom I journeyed as far as Damascus, where God was my protection, would be well pleased to be my heir. Moreover, I have read in the stars, ‘Abraham, thou wilt beget no children.’ ” Thereupon God raised Abraham above the vault of the skies, and He said, “Thou art a prophet, not an astrologer!”[108] Now Abraham demanded no sign that he would be blessed with offspring. Without losing another word, he believed in the Lord, and he was rewarded for his simple faith by a share in this world and a share in the world to come as well, and, besides, the redemption of Israel from the exile will take place as a recompense for his firm trust.[109]

But though he believed the promise made him with a full and abiding faith, he yet desired to know by what merit of theirs his descendants would maintain themselves. Therefore God bade him bring Him a sacrifice of three heifers, three she-goats, three rams, a turtle dove, and a young pigeon, thus indicating to Abraham the various sacrifices that should once be brought in the Temple, to atone for the sins of Israel and further his welfare.[110] “But what will become of my descendants,” asked Abraham, “after the Temple is destroyed?” God replied, and said, “If they read the order of sacrifices as they will be set down in the Scriptures, I will account it unto them as though they had offered the sacrifices, and I will forgive all their sins.”[111]

And God continued and revealed to Abraham the course of Israel’s history and the history of the whole world: The heifer of three years indicates the dominion of Babylon, the she-goat of three years stands for the empire of the Greeks, the ram of three years for the Medo-Persian power, the rule of Ishmael is represented by the ram, and Israel is the innocent dove.

Abraham took him these animals and divided them in the midst. Had he not done so, Israel would not have been able to resist the power of the four kingdoms. But the birds he divided not, to indicate that Israel will remain whole. And the birds of prey came down upon the carcasses, and Abraham drove them away. Thus was announced the advent of the Messiah, who will cut the heathen in pieces, but Abraham bade Messiah wait until the time appointed unto him.[112] And as the Messianic time was made known unto Abraham, so also the time of the resurrection of the dead. When he laid the halves of the pieces over against each other, the animals became alive again, as the bird flew over them.[112]

While he was preparing these sacrifices, a vision of great import was granted to Abraham. The sun sank, and a deep sleep fell upon him, and he beheld a smoking furnace, Gehenna, the furnace that God prepares for the sinner; and he beheld a flaming torch, the revelation on Sinai, where all the people saw flaming torches; and he beheld the sacrifices to be brought by Israel; and an horror of great darkness fell upon him, the dominion of the four kingdoms. And God spake to him: “Abraham, as long as thy children fulfil the two duties of studying the Torah and performing the service in the Temple, the two visitations, Gehenna and alien rule, will be spared them. But if they neglect the two duties, they will have to suffer the two chastisements; only thou mayest choose whether they shall be punished by means of Gehenna or by means of the dominion of the stranger.” All the day long Abraham wavered, until God called unto him: “How long wilt thou halt between two opinions? Decide for one of the two, and let it be for the dominion of the stranger!” Then God made known to him the four hundred years’ bondage of Israel in Egypt, reckoning from the birth of Isaac, for unto Abraham himself was the promise given that he should go to his fathers in peace, and feel naught of the arrogance of the stranger oppressor. At the same time, it was made known to Abraham that his father Terah would have a share in the world to come, for he had done penance for his sinful deeds. Furthermore it was revealed to him that his son Ishmael would turn into the path of righteousness while yet his father was alive, and his grandson Esau would not begin his impious way of life until he himself had passed away. And as he received the promise of their deliverance together with the announcement of the slavery of his seed, in a land not theirs, so it was made known to him that God would judge the four kingdoms and destroy them.[114]

THE BIRTH OF ISHMAEL

The covenant of the pieces, whereby the fortunes of his descendants were revealed to Abraham, was made at a time when he was still childless.[115] As long as Abraham and Sarah dwelt outside of the Holy Land, they looked upon their childlessness as a punishment for not abiding within it. But when a ten years’

sojourn in Palestine found her barren as before, Sarah perceived that the fault lay with her.[116] Without a trace of jealousy she was ready to give her slave Hagar to Abraham as wife,[117] first making her a freed woman.[118] For Hagar was Sarah’s property, not her husband’s. She had received her from Pharaoh, the father of Hagar. Taught and bred by Sarah, she walked in the same path of righteousness as her mistress,[119] and thus was a suitable companion for Abraham, and, instructed by the holy spirit, he acceded to Sarah’s proposal.

No sooner had Hagar’s union with Abraham been consummated, and she felt that she was with child, than she began to treat her former mistress contemptuously, though Sarah was particularly tender toward her in the state in which she was. When noble matrons came to see Sarah, she was in the habit of urging them to pay a visit to “poor Hagar,” too. The dames would comply with her suggestion, but Hagar would use the opportunity to disparage Sarah. “My lady Sarah,” she would say, “is not inwardly what she appears to be outwardly. She makes the impression of a righteous, pious woman, but she is not, for if she were, how could her childlessness be explained after so many years of marriage, while I became pregnant at once?”

Sarah scorned to bicker with her slave, yet the rage she felt found vent in these words to Abraham:[120] “It is thou who art doing me wrong. Thou hearest the words of Hagar, and thou sayest naught to oppose them, and I hoped that thou wouldst take my part. For thy sake did I leave my native land and the house of my father, and I followed thee into a strange land with trust in God. In Egypt I pretended to be thy sister, that no harm might befall thee. When I saw that I should bear no children, I took the Egyptian woman, my slave Hagar, and gave her unto thee for wife, contenting myself with the thought that I would rear the children she would bear. Now she treats me disdainfully in thy presence. O that God might look upon the injustice which hath been done unto me, to judge between thee and me, and have mercy upon us, restore peace to our home, and grant us offspring, that we have no need of children from Hagar, the Egyptian bondwoman of the generation of the heathen that cast thee in the fiery furnace!”[121]

Abraham, modest and unassuming as he was, was ready to do justice to Sarah, and he conferred full power upon her to dispose of Hagar according to her pleasure. He added but one caution, “Having once made her a mistress, we cannot again reduce her to the state of a bondwoman.” Unmindful of this warning, Sarah exacted the services of a slave from Hagar. Not alone this, she tormented her, and finally she cast an evil eye upon her, so that the unborn child dropped from her, and she ran away. On her flight she was met by several angels, and they bade her return, at the same time making known to her that she would bear a son who should be called Ishmael—one of the six men who have been given a name by God before their birth, the others being Isaac, Moses, Solomon, Josiah, and the Messiah.[122]

Thirteen years after the birth of Ishmael the command was issued to Abraham that he put the sign of the covenant upon his body and upon the bodies of the male members of his household. Abraham was reluctant at first to do the bidding of God, for he feared that the circumcision of his flesh would raise a barrier between himself and the rest of mankind. But God said unto him, “Let it suffice thee that I am thy God and thy Lord, as it sufficeth the world that I am its God and its Lord.”[123]

Abraham then consulted with his three true friends, Aner, Eshcol, and Mamre, regarding the command of the circumcision. The first one spoke, and said, “Thou art nigh unto a hundred years old, and thou considerest inflicting such pain upon thyself?” The advice of the second was also against it. “What,” said Eshcol, “thou choosest to mark thyself so that thy enemies may recognize thee without fail?” Mamre, the third, was the only one to advise obedience to the command of God. “God succored thee from the fiery furnace,” he said, “He helped thee in the combat with the kings, He provided for thee during the famine, and thou dost hesitate to execute His behest concerning the circumcision?[124]

Accordingly, Abraham did as God had commanded, in bright daylight, bidding defiance to all, that none might say, “Had we seen him attempt it, we should have prevented him.”[125]

The circumcision was performed on the tenth day of Tishri, the Day of Atonement, and upon the spot on which the altar was later to be erected in the Temple, for the act of Abraham remains a never-ceasing atonement for Israel.[126]

THE VISIT OF THE ANGELS

On the third day after his circumcision, when Abraham was suffering dire pain,[127] God spoke to the angels, saying, “Go to, let us pay a visit to the sick.” The angels refused, and said: “What is man, that Thou art mindful of him? And the son of man, that Thou visitest him? And Thou desirest to betake Thyself to a place of uncleanness, a place of blood and filth?” But God replied unto them, “Thus do ye speak. As ye live, the savor of this blood is sweeter to me than myrrh and incense, and if you do not desire to visit Abraham, I will go alone.”[128]

The day whereon God visited him was exceedingly hot, for He had bored a hole in hell, so that its heat might reach as far as the earth, and no wayfarer venture abroad on the highways, and Abraham be left undisturbed in his pain.[129] But the absence of strangers caused Abraham great vexation, and he sent his servant Eliezer forth to keep a lookout for travellers. When the servant returned from his fruitless search, Abraham himself, in spite of his illness and the scorching heat, prepared to go forth on the highway and see whether he would not succeed where failure had attended Eliezer, whom he did not wholly