Nedarim 63

מפני שנתעסק במלון תחילה שנאמר ויהי בדרך במלון (שמות ד, כד)

Because he busied himself first with the inn,<span class="x" onmousemove="('comment',' Instead of with circumcision. ');">¹</span> as it is written, And it came to pass by the way, in the inn.<span class="x" onmousemove="('comment',' Ibid. IV, 24. This implies that as soon as he left the road he turned his attention to the inn, arranging his baggage, quarters, etc., instead of immediately circumcising his son. ');">²</span>

רבן שמעון בן גמליאל אומר לא למשה רבינו ביקש שטן להרוג אלא לאותו תינוק שנאמר כי חתן דמים אתה לי (שמות ד כה) צא וראה מי קרוי חתן הוי אומר זה התינוק

R. Simeon b. Gamaliel sand: Satan<span class="x" onmousemove="('comment',' Var. lec. 'that angel'. Generally speaking. Satan was regarded as man's adversary and accuser, but without independent power, which be must derive from God. (Cf. Job I, seq., Zech. III. 1f.) In the older Talmudic literature Satan is seldom mentioned, but his name is found more frequently in the amoraic period, and it may well be that the variant reading here (angel) is the original one. V. also Kid. (Son. ed.) p. 142, n. 5. ');">³</span> did not seek to slay Moses but the child, for it is written, [Then Zipporah took a sharp stone, and cut off the foreskin of her son, and cast it as his feet, and sand,] Surely a bloody hathan art thou to me.<span class="x" onmousemove="('comment',' Ex. IV, 25. ');">⁴</span>

דרש רבי יהודה בר ביזנא בשעה שנתרשל משה רבינו מן המילה באו אף וחימה ובלעוהו ולא שיירו ממנו אלא רגליו מיד ותקח צפורה צור ותכרת את ערלת בנה (שמות ד, כה) מיד וירף ממנו (שמות ד, כו)

Go forth and see: who is called a hathan? Surely the infant [to be circumcised].<span class="x" onmousemove="('comment',' Hathan generally means bridegroom, son-in-law: but in connection with circumcision it refers to the infant to be circumcised ');">⁵</span> R. Judah b. Bizna lectured: When Moses was lax in the perform ance of circumcision, Af and Hemah<span class="x" onmousemove="('comment',' Wrath and anger personified. ');">⁶</span>

באותה שעה ביקש משה רבינו להורגן שנאמר הרף מאף ועזוב חמה (תהלים לז, ח) ויש אומרים לחימה הֲרָגוֹ שנאמר חמה אין לי (ישעיהו כז, ד) והכתיב כי יגרתי מפני האף והחמה (דברים ט, יט) תרי חימה הוו ואיבעית אימא גונדא דחימה

came and swallowed him up, leaving nought but his legs. Thereupon immediately Zipporah 'took a sharp stone and cut off the foreskin of her son';<span class="x" onmousemove="('comment',' As the whole body was swallowed up save the legs. Zipporah understood that this was a punishment for neglecting the circumcision of the foreskin. ');">⁷</span> straightway he let him alone.<span class="x" onmousemove="('comment',' Ex. IV, 26. ');">⁸</span>

תניא רבי אומר גדולה מילה שאין לך מי שנתעסק במצוות כאברהם אבינו ולא נקרא תמים אלא על שם מילה שנאמר התהלך לפני והיה תמים (בראשית יז, א) וכתיב ואתנה בריתי ביני ובינך (בראשית יז, ב)

In that moment Moses desired to slay them, as it is written, Cease from Af and forsake Hemah.<span class="x" onmousemove="('comment',' Ps XXXVII, 8. Af and Hemah are regarded here as proper nouns. ');">⁹</span> Some say that he did slay Hemah, as it is written, I have not Hemah.<span class="x" onmousemove="('comment',' Isa. XXVII, 4. Spoken by God, and according to this interpretation, because Hemah had been slain. ');">¹⁰</span>

דבר אחר גדולה מילה ששקולה כנגד כל המצוות שבתורה שנאמר כי על פי הדברים האלה וגו' (שמות לד, כז) דבר אחר גדולה מילה שאילמלא מילה לא נתקיימו שמים וארץ שנאמר אם לא בריתי יומם ולילה וגו' (ירמיהו לג, כה)

But is it not written, for I was afraid of Af and Hemah?<span class="x" onmousemove="('comment',' Deut. IX, 19. This refers to the sin of the Golden Calf, which was subsequent to the incident under discussion. ');">¹¹</span> — There were two [angels named] Hemah. An alternative answer is this: [he slew] the troop commanded by Hemah, [but not Hemah himself].

ופליגא דרבי אליעזר דאמר רבי אליעזר גדולה תורה שאילמלא תורה לא נתקיימו שמים וארץ שנאמר אם לא בריתי יומם ולילה חקות שמים וארץ לא שמתי וגו'

It was taught: Rabbi sand, Great is circumcision, for none so ardently busied himself with [God's] precepts as our Father Abraham, yet he was called perfect only in virtue of circumcision, as it is written, Walk before me and be thou perfect,<span class="x" onmousemove="('comment',' Gen. XVII, 1, in reference to circumcision. ');">¹²</span> and it is written, And I will make my covenant between me and thee.<span class="x" onmousemove="('comment',' Ibid. XVII, 2. [Indicating that Abraham was to attain perfection through the covenant of circumcision.] Rashi, without pointing out any incorrectness in the text, relates this verse to the next passage; v. next note. ');">¹³</span>

אמר רב יהודה אמר רב בשעה שאמר לו הקב"ה לאברהם אבינו התהלך לפני והיה תמים (בראשית יז, א) אחזתו רעדה אמר שמא יש בי דבר מגונה כיוון שאמר לו ואתנה בריתי ביני ובינך (בראשית יז, ב) נתקררה דעתו

Another version [of Rabbi's teaching] is this: Great is circumcision, for it counterbalances all the [other] precepts of the Torah, as it is written, For after the tenor of these words I have made a covenant with thee and with Israel.<span class="x" onmousemove="('comment',' Ex. XXXIV, 33. After the tenor of these words is taken to refer to all God's precepts; by a 'covenant', 'circumcision' is understood; thus the two — all God's precepts and circumcision — are equated. Rashi appears to have the following reading: As it is written, Behold the blood of the covenant, which the Lord hath made with you concerning all these words (Ex. XXIV, 8); and it is also written. And I will mike my covenant between me and thee (Gen. XVII, 2). Just as 'covenant' in the latter verse refers to circumcision, so also in the former; whilst the end of that verse, 'concerning all these words', shews that circumcision is equal in importance to 'all these words', i.e., all God's commandments. ');">¹⁴</span> Another version is: Great is circumcision, since but for it heaven and earth would not endure, as it is written, [Thus saith the Lord,] But for my covenant by day and night,<span class="x" onmousemove="('comment',' V. p. 93, n. 8. ');">¹⁵</span>

ויוצא אותו החוצה (בראשית טו, ה) אמר לפניו רבונו של עולם הסתכלתי במזל שלי ואין לי אלא בן אחד אמר לו צא מאיצטגנינות שלך אין מזל לישראל

I would not have appointed the ordinances of Heaven and earth.<span class="x" onmousemove="('comment',' Jer. XXXIII, 25. ');">¹⁶</span> Now this [statement]<span class="x" onmousemove="('comment',' Which identifies 'covenant' here with circumcision. ');">¹⁷</span>

אמר רבי יצחק כל המתמים עצמו הקב"ה מתמים עמו שנאמר עם חסיד תתחסד עם גבר תמים תתמם (תהלים יח, כו)

conflicts with R. Eleazar's: for R. Eleazar<span class="x" onmousemove="('comment',' [So Pes. 68b. Cur. edd. R. Eliezer.] ');">¹⁸</span> said, Great is the Torah, since but for it heaven and earth could not endure, as it is written, But for my covenant by day and night, I would not have appointed the ordinances of heaven and earth.<span class="x" onmousemove="('comment',' Thus, according to him, 'covenant' in this verse refers to the Torah, not to circumcision. ');">¹⁹</span>

אמר רבי הושעיא כל המתמים עצמו שעה עומדת לו שנאמר התהלך לפני והיה תמים (בראשית יז, א) וכתיב והיית לאב המון גוים (בראשית יז, ד)

Rab Judah sand in Rab's name: When the Holy One, blessed be He, said to our Father Abraham, 'Walk before me and be thou perfect',<span class="x" onmousemove="('comment',' Gen. XVII, 1. ');">²⁰</span> he was seized with trembling. 'Perhaps,' he said, 'there is still aught shameful in me!' But when He added, 'And I will make my covenant between me and thee', his mind was appeased.<span class="x" onmousemove="('comment',' For be then understood that the imperfection was not in himself, but in the lack of a formal covenant between him and the Almighty. ');">²¹</span>

אמר רבי כל המנחש לו נחש שנאמר כי לא נחש ביעקב (במדבר כג, כג) והא בלמ"ד אל"ף כתיב אלא משום מידה כנגד מידה

Aid he brought him forth abroad.<span class="x" onmousemove="('comment',' Gen. XV, 5. ');">²²</span> Now Abraham had said unto him, 'Sovereign of the Universe! I have gazed at the constellation which rules my destiny, and seen that I am not fated to beget children.' To which [God] replied: 'Go forth from thy astrological speculations: Israel is not subject to planetary influences.'

תני אהבה בריה דרבי זירא כל אדם שאינו מנחש מכניסין אותו במחיצה שאפילו מלאכי השרת אין יכולין ליכנס בתוכה שנאמר כי לא נחש ביעקב ולא קסם בישראל וגו' (במדבר כג, כג)

R. Isaac said: He who perfects himself, the Holy One, blessed be He, deals uprightly with him, as it is written, With the merciful thou wilt shew thyself merciful, and with the upright thou wilt shew thyself upright.<span class="x" onmousemove="('comment',' II Sam. XXII, 26. ');">²³</span> R. Hoshaia said: If one perfects himself, good fortune will be his,<span class="x" onmousemove="('comment',' Lit., 'the hour will stand by him'. ');">²⁴</span>

אמר רבי אבהו אמר רבי אלעזר מפני מה נענש אברהם אבינו ונשתעבדו בניו למצרים מאתיים ועשר שנים מפני שעשה אנגרייא בתלמידי חכמים שנאמר וירק את חניכיו ילידי ביתו (בראשית יד, יד)

as it is written, Walk before me and be thou perfect;<span class="x" onmousemove="('comment',' Gen. XVII, 1. ');">²⁵</span> and it is further written, And thou shalt be a father of many nations.<span class="x" onmousemove="('comment',' Ibid. XVII, 4. This should be his good fortune, as a reward for perfecting himself. ');">²⁶</span>

ושמואל אמר מפני שהפריז על מדותיו של הקב"ה שנאמר במה אדע כי אירשנה (בראשית טו, ח) ורבי יוחנן אמר שהפריש בני אדם מלהכנס תחת כנפי השכינה שנאמר תן לי הנפש והרכוש קח לך (בראשית יד, כא)

Rabbi<span class="x" onmousemove="('comment',' Var. lec.: R. Levi. ');">³³</span> said: He who practises enchantment will be harassed by witchcraft, as it is written, For against him, of [the seed of] Jacob, there is enchantment.<span class="x" onmousemove="('comment',' Num. XXIII, 23. ');">²⁸</span>

וירק את חניכיו ילידי ביתו (בראשית יד, יד) רב אמר שהוריקן בתורה ושמואל אמר שהוריקן בזהב

But surely it is written with lamed aleph?<span class="x" onmousemove="('comment',' Lo = not, so that the verse reads, Surely there is no enchantment in Jacob. ');">²⁹</span> — But he is thus punished as measure for measure.<span class="x" onmousemove="('comment',' I.e., this is not deduced from a Scriptural verse, but from the general axiom that punishment corresponds to the crime. Though the Jewish Sages attributed reality to supernatural agencies in general, they nevertheless sought to discourage superstitious practices; v. M. Joseph. Judaism as Creed and Life. pp. 79-81. ');">³⁰</span>

שמנה עשר ושלש מאות (בראשית יד, יד) אמר רבי אמי בר אבא אליעזר כנגד כולם איכא דאמרי אליעזר הוא דחושבניה הכי הוי

Ahabah the son of R. Zera learnt: He who does not practice enchantment is brought within a barrier [i.e., in proximity to God] which not even the Ministering Angeis may enter, as it is written, For there is no enchantment in Jacob, neither is there any divination in Israel: now it shall be asked [by the angels] of Jacob and Israel, What hath God wrought?<span class="x" onmousemove="('comment',' Num. XXIII, 23. The Israelites, through not practising enchantments, are brought into such close contact with God, that they know secrets not entrusted to the angels. ');">³¹</span> R. Abbahu said in R. Eleazar's name: Why was our Father Abraham punished and his children doomed to Egyptian servitude for two hundred and ten years? Because he pressed scholars into his service, as it is written, He armed his dedicated servants<span class="x" onmousemove="('comment',' I.e., scholars dedicated to the study of the Torah. The word is treated as a derivative of hanok, to educate, dedicate. ');">³²</span>

ואמר רבי אמי בר אבא בן שלוש שנים הכיר אברהם את בוראו שנאמר עקב אשר שמע אברהם בקולי (בראשית כו, ה) חושבניה מאה ושבעין ותרין

born in his own house.<span class="x" onmousemove="('comment',' Var. lec.: R. Levi. ');">³³</span> Samuel<span class="x" onmousemove="('comment',' Var. lec.: R. Samuel b. Nahmani. ');">³⁴</span>

ואמר רמי בר אבא

said: Because he went too far in testing the attributes [i.e., the promises] of the Lord, as it is written, [And he sand, Lord God,] whereby shall I know that I shall inherit it?<span class="x" onmousemove="('comment',' Gen. XV, 8. ');">³⁵</span> R. Johanan sand: Because he prevented men from entering beneath the wings of the <i>Shechinah</i>, as it is written, [And the king of Sodom said it to Abraham,] Give me the persons, and take the goods to thyself.<span class="x" onmousemove="('comment',' Ibid. XIV, 21. Abraham, by permitting this, instead of taking the persons himself, and teaching them to know' God, is said to have prevented them from coming beneath the wings of the Divine Presence. This dictum seems to indicate that R. Johanan was in favour of proselytes. ');">³⁶</span> And he armed his trained servants, born in his own house.<span class="x" onmousemove="('comment',' Ibid. XIV, 14. ');">³⁷</span> Rab said, he equipped them<span class="x" onmousemove="('comment',' A variant reading is herikan; he emptied them from the Torah, i.e., disregarded their learning and forced them into service, or perhaps, withdrew them from their studies. ');">³⁸</span> by [teaching them] the Torah.<span class="x" onmousemove="('comment',' Wa-yarek is here connected with yarak to make shine; cf. yerakrak., yellow (shining). ');">³⁹</span> Samuel sand, he made them bright with gold [i.e., rewarded them for accompanying him]. Three hundred and eighteen:<span class="x" onmousemove="('comment',' Ibid. ');">⁴⁰</span> R. Ammi b. Abba sand: Eliezer outweighed them all. Others say, It was Eliezer, for this is the numerical value of his name.<span class="x" onmousemove="('comment',' Hebrew letters are also used as numbers, and the numerical value of rzghkt is 318. ');">⁴¹</span> R. Ammi b. Abba also said: Abraham was three years old when he acknowledged the Creator, for it is written, Because [Heb. 'ekeb] that Abraham obeyed my voice:<span class="x" onmousemove="('comment',' Gen. XXVI, 5. ');">⁴²</span> the numerical value of [H] is one hundred seventy two.<span class="x" onmousemove="('comment',' The verse is therefore thus interpreted: 172 years hath Abraham obeyed my voice. As he lived 175 years in all, he was three years old when he acknowledged the Creator. ');">⁴³</span> R. Ammi b. Abba also said: