×
Friend,    With Purim right around the corner, Sefaria is busy preparing for the “Purim bump” — the increase in users who visit Sefaria to celebrate the holiday. Last year, more than 100,000 people visited the library or used the app to connect with the holiday or read along with Megillat Esther. This year we’re expecting even more.    To help with our text and tech preparations ahead of this busy time, a generous Jewish foundation is matching all gifts to the library up to $36,000.    Please give today to help us meet your learning needs!     
Save "Chayey Sarah ~ bowing and serving; servants and children"
Chayey Sarah ~ bowing and serving; servants and children

(ה) וַיַּעֲנ֧וּ בְנֵי־חֵ֛ת אֶת־אַבְרָהָ֖ם לֵאמֹ֥ר לֽוֹ׃ (ו) שְׁמָעֵ֣נוּ ׀ אֲדֹנִ֗י נְשִׂ֨יא אֱלֹקִ֤ים אַתָּה֙ בְּתוֹכֵ֔נוּ בְּמִבְחַ֣ר קְבָרֵ֔ינוּ קְבֹ֖ר אֶת־מֵתֶ֑ךָ אִ֣ישׁ מִמֶּ֔נּוּ אֶת־קִבְר֛וֹ לֹֽא־יִכְלֶ֥ה מִמְּךָ֖ מִקְּבֹ֥ר מֵתֶֽךָ׃ (ז) וַיָּ֧קׇם אַבְרָהָ֛ם וַיִּשְׁתַּ֥חוּ לְעַם־הָאָ֖רֶץ לִבְנֵי־חֵֽת׃ (ח) וַיְדַבֵּ֥ר אִתָּ֖ם לֵאמֹ֑ר אִם־יֵ֣שׁ אֶֽת־נַפְשְׁכֶ֗ם לִקְבֹּ֤ר אֶת־מֵתִי֙ מִלְּפָנַ֔י שְׁמָע֕וּנִי וּפִגְעוּ־לִ֖י בְּעֶפְר֥וֹן בֶּן־צֹֽחַר׃ (ט) וְיִתֶּן־לִ֗י אֶת־מְעָרַ֤ת הַמַּכְפֵּלָה֙ אֲשֶׁר־ל֔וֹ אֲשֶׁ֖ר בִּקְצֵ֣ה שָׂדֵ֑הוּ בְּכֶ֨סֶף מָלֵ֜א יִתְּנֶ֥נָּה לִּ֛י בְּתוֹכְכֶ֖ם לַאֲחֻזַּת־קָֽבֶר׃

(5) And the Hittites replied to Abraham, saying to him, (6) “Hear us, my lord: you are the elect of God among us. Bury your dead in the choicest of our burial places; none of us will withhold his burial place from you for burying your dead.” (7) Abraham rose and prostrated to the people of the land, the Hittites, (8) and he said to them, “If it is your wish that I remove my dead for burial, you must agree to intercede for me with Ephron son of Zohar. (9) Let him sell me the cave of Machpelah that he owns, which is at the edge of his land. Let him sell it to me, at the full price, for a burial site in your midst.”

(י) וְעֶפְר֥וֹן יֹשֵׁ֖ב בְּת֣וֹךְ בְּנֵי־חֵ֑ת וַיַּ֩עַן֩ עֶפְר֨וֹן הַחִתִּ֤י אֶת־אַבְרָהָם֙ בְּאׇזְנֵ֣י בְנֵי־חֵ֔ת לְכֹ֛ל בָּאֵ֥י שַֽׁעַר־עִיר֖וֹ לֵאמֹֽר׃ (יא) לֹֽא־אֲדֹנִ֣י שְׁמָעֵ֔נִי הַשָּׂדֶה֙ נָתַ֣תִּי לָ֔ךְ וְהַמְּעָרָ֥ה אֲשֶׁר־בּ֖וֹ לְךָ֣ נְתַתִּ֑יהָ לְעֵינֵ֧י בְנֵי־עַמִּ֛י נְתַתִּ֥יהָ לָּ֖ךְ קְבֹ֥ר מֵתֶֽךָ׃ (יב) וַיִּשְׁתַּ֙חוּ֙ אַבְרָהָ֔ם לִפְנֵ֖י עַ֥ם הָאָֽרֶץ׃ (יג) וַיְדַבֵּ֨ר אֶל־עֶפְר֜וֹן בְּאׇזְנֵ֤י עַם־הָאָ֙רֶץ֙ לֵאמֹ֔ר אַ֛ךְ אִם־אַתָּ֥ה ל֖וּ שְׁמָעֵ֑נִי נָתַ֜תִּי כֶּ֤סֶף הַשָּׂדֶה֙ קַ֣ח מִמֶּ֔נִּי וְאֶקְבְּרָ֥ה אֶת־מֵתִ֖י שָֽׁמָּה׃ (יד) וַיַּ֧עַן עֶפְר֛וֹן אֶת־אַבְרָהָ֖ם לֵאמֹ֥ר לֽוֹ׃ (טו) אֲדֹנִ֣י שְׁמָעֵ֔נִי אֶ֩רֶץ֩ אַרְבַּ֨ע מֵאֹ֧ת שֶֽׁקֶל־כֶּ֛סֶף בֵּינִ֥י וּבֵֽינְךָ֖ מַה־הִ֑וא וְאֶת־מֵתְךָ֖ קְבֹֽר׃

(10) Ephron was present among the Hittites; so Ephron the Hittite answered Abraham in the hearing of the Hittites, all who entered the gate of his town, saying, (11) “No, my lord, hear me: I give you the field and I give you the cave that is in it; I give it to you in the presence of my people. Bury your dead.” (12) Then Abraham prostrated before the people of the land, (13) and spoke to Ephron in the hearing of the people of the land, saying, “If only you would hear me out! Let me pay the price of the land; accept it from me, that I may bury my dead there.” (14) And Ephron replied to Abraham, saying to him, (15) “My lord, do hear me! A piece of land worth four hundred shekels of silver—what is that between you and me? Go and bury your dead.”

(יב) וַיֹּאמַ֓ר ׀ ה' אֱלֹקֵי֙ אֲדֹנִ֣י אַבְרָהָ֔ם הַקְרֵה־נָ֥א לְפָנַ֖י הַיּ֑וֹם וַעֲשֵׂה־חֶ֕סֶד עִ֖ם אֲדֹנִ֥י אַבְרָהָֽם׃ (יג) הִנֵּ֛ה אָנֹכִ֥י נִצָּ֖ב עַל־עֵ֣ין הַמָּ֑יִם וּבְנוֹת֙ אַנְשֵׁ֣י הָעִ֔יר יֹצְאֹ֖ת לִשְׁאֹ֥ב מָֽיִם׃ (יד) וְהָיָ֣ה הַֽנַּעֲרָ֗ אֲשֶׁ֨ר אֹמַ֤ר אֵלֶ֙יהָ֙ הַטִּי־נָ֤א כַדֵּךְ֙ וְאֶשְׁתֶּ֔ה וְאָמְרָ֣ה שְׁתֵ֔ה וְגַם־גְּמַלֶּ֖יךָ אַשְׁקֶ֑ה אֹתָ֤הּ הֹכַ֙חְתָּ֙ לְעַבְדְּךָ֣ לְיִצְחָ֔ק וּבָ֣הּ אֵדַ֔ע כִּי־עָשִׂ֥יתָ חֶ֖סֶד עִם־אֲדֹנִֽי׃ (טו) וַֽיְהִי־ה֗וּא טֶ֘רֶם֮ כִּלָּ֣ה לְדַבֵּר֒ וְהִנֵּ֧ה רִבְקָ֣ה יֹצֵ֗את אֲשֶׁ֤ר יֻלְּדָה֙ לִבְתוּאֵ֣ל בֶּן־מִלְכָּ֔ה אֵ֥שֶׁת נָח֖וֹר אֲחִ֣י אַבְרָהָ֑ם וְכַדָּ֖הּ עַל־שִׁכְמָֽהּ׃ (טז) וְהַֽנַּעֲרָ֗ טֹבַ֤ת מַרְאֶה֙ מְאֹ֔ד בְּתוּלָ֕ה וְאִ֖ישׁ לֹ֣א יְדָעָ֑הּ וַתֵּ֣רֶד הָעַ֔יְנָה וַתְּמַלֵּ֥א כַדָּ֖הּ וַתָּֽעַל׃ (יז) וַיָּ֥רׇץ הָעֶ֖בֶד לִקְרָאתָ֑הּ וַיֹּ֕אמֶר הַגְמִיאִ֥ינִי נָ֛א מְעַט־מַ֖יִם מִכַּדֵּֽךְ׃ (יח) וַתֹּ֖אמֶר שְׁתֵ֣ה אֲדֹנִ֑י וַתְּמַהֵ֗ר וַתֹּ֧רֶד כַּדָּ֛הּ עַל־יָדָ֖הּ וַתַּשְׁקֵֽהוּ׃ (יט) וַתְּכַ֖ל לְהַשְׁקֹת֑וֹ וַתֹּ֗אמֶר גַּ֤ם לִגְמַלֶּ֙יךָ֙ אֶשְׁאָ֔ב עַ֥ד אִם־כִּלּ֖וּ לִשְׁתֹּֽת׃ (כ) וַתְּמַהֵ֗ר וַתְּעַ֤ר כַּדָּהּ֙ אֶל־הַשֹּׁ֔קֶת וַתָּ֥רׇץ ע֛וֹד אֶֽל־הַבְּאֵ֖ר לִשְׁאֹ֑ב וַתִּשְׁאַ֖ב לְכׇל־גְּמַלָּֽיו׃ (כא) וְהָאִ֥ישׁ מִשְׁתָּאֵ֖ה לָ֑הּ מַחֲרִ֕ישׁ לָדַ֗עַת הַֽהִצְלִ֧יחַ ה' דַּרְכּ֖וֹ אִם־לֹֽא׃ (כב) וַיְהִ֗י כַּאֲשֶׁ֨ר כִּלּ֤וּ הַגְּמַלִּים֙ לִשְׁתּ֔וֹת וַיִּקַּ֤ח הָאִישׁ֙ נֶ֣זֶם זָהָ֔ב בֶּ֖קַע מִשְׁקָל֑וֹ וּשְׁנֵ֤י צְמִידִים֙ עַל־יָדֶ֔יהָ עֲשָׂרָ֥ה זָהָ֖ב מִשְׁקָלָֽם׃ (כג) וַיֹּ֙אמֶר֙ בַּת־מִ֣י אַ֔תְּ הַגִּ֥ידִי נָ֖א לִ֑י הֲיֵ֧שׁ בֵּית־אָבִ֛יךְ מָק֥וֹם לָ֖נוּ לָלִֽין׃ (כד) וַתֹּ֣אמֶר אֵלָ֔יו בַּת־בְּתוּאֵ֖ל אָנֹ֑כִי בֶּן־מִלְכָּ֕ה אֲשֶׁ֥ר יָלְדָ֖ה לְנָחֽוֹר׃ (כה) וַתֹּ֣אמֶר אֵלָ֔יו גַּם־תֶּ֥בֶן גַּם־מִסְפּ֖וֹא רַ֣ב עִמָּ֑נוּ גַּם־מָק֖וֹם לָלֽוּן׃ (כו) וַיִּקֹּ֣ד הָאִ֔ישׁ וַיִּשְׁתַּ֖חוּ לַֽה'׃ (כז) וַיֹּ֗אמֶר בָּר֤וּךְ ה' אֱלֹקֵי֙ אֲדֹנִ֣י אַבְרָהָ֔ם אֲ֠שֶׁ֠ר לֹֽא־עָזַ֥ב חַסְדּ֛וֹ וַאֲמִתּ֖וֹ מֵעִ֣ם אֲדֹנִ֑י אָנֹכִ֗י בַּדֶּ֙רֶךְ֙ נָחַ֣נִי ה' בֵּ֖ית אֲחֵ֥י אֲדֹנִֽי׃

(12) And he said, “O LORD, God of my master Abraham, grant me good fortune this day, and deal graciously with my master Abraham: (13) Here I stand by the spring as the daughters of the townsmen come out to draw water; (14) let the maiden to whom I say, ‘Please, lower your jar that I may drink,’ and who replies, ‘Drink, and I will also water your camels’—let her be the one whom You have decreed for Your servant Isaac. Thereby shall I know that You have dealt graciously with my master.” (15) He had scarcely finished speaking, when Rebekah, who was born to Bethuel, the son of Milcah the wife of Abraham’s brother Nahor, came out with her jar on her shoulder. (16) The maiden was very beautiful, a virgin whom no man had known. She went down to the spring, filled her jar, and came up. (17) The servant ran toward her and said, “Please, let me sip a little water from your jar.” (18) “Drink, my lord,” she said, and she quickly lowered her jar upon her hand and let him drink. (19) When she had let him drink his fill, she said, “I will also draw for your camels, until they finish drinking.” (20) Quickly emptying her jar into the trough, she ran back to the well to draw, and she drew for all his camels. (21) The man stood gazing at her, silently wondering whether the LORD had made his errand successful or not. (22) When the camels had finished drinking, the man took a gold nose-ring weighing a half-shekel, and two gold bands for her arms, ten [shekels] in weight. (23) “Pray tell me,” he said, “whose daughter are you? Is there room in your father’s house for us to spend a night?” (24) She replied, “I am the daughter of Bethuel the son of Milcah, whom she bore to Nahor.” (25) And she went on, “There is plenty of straw and feed at home, and also room to spend a night.” (26) The man bowed, and prostrated to the LORD (27) and said, “Blessed be the LORD, the God of my master Abraham, who has not withheld His steadfast faithfulness from my master. For I have been guided on my errand by the LORD, to the house of my master’s kinsmen.”

(נ) וַיַּ֨עַן לָבָ֤ן וּבְתוּאֵל֙ וַיֹּ֣אמְר֔וּ מֵה' יָצָ֣א הַדָּבָ֑ר לֹ֥א נוּכַ֛ל דַּבֵּ֥ר אֵלֶ֖יךָ רַ֥ע אוֹ־טֽוֹב׃ (נא) הִנֵּֽה־רִבְקָ֥ה לְפָנֶ֖יךָ קַ֣ח וָלֵ֑ךְ וּתְהִ֤י אִשָּׁה֙ לְבֶן־אֲדֹנֶ֔יךָ כַּאֲשֶׁ֖ר דִּבֶּ֥ר ה'׃ (נב) וַיְהִ֕י כַּאֲשֶׁ֥ר שָׁמַ֛ע עֶ֥בֶד אַבְרָהָ֖ם אֶת־דִּבְרֵיהֶ֑ם וַיִּשְׁתַּ֥חוּ אַ֖רְצָה לַֽה'׃ (נג) וַיּוֹצֵ֨א הָעֶ֜בֶד כְּלֵי־כֶ֨סֶף וּכְלֵ֤י זָהָב֙ וּבְגָדִ֔ים וַיִּתֵּ֖ן לְרִבְקָ֑ה וּמִ֨גְדָּנֹ֔ת נָתַ֥ן לְאָחִ֖יהָ וּלְאִמָּֽהּ׃

(50) Then Laban and Bethuel answered, “The matter was decreed by the LORD; we cannot speak to you bad or good. (51) Here is Rebekah before you; take her and go, and let her be a wife to your master’s son, as the LORD has spoken.” (52) When Abraham’s servant heard their words, he prostrated towards the ground before the LORD. (53) The servant brought out objects of silver and gold, and garments, and gave them to Rebekah; and he gave presents to her brother and her mother.

~ Look at the context on our readings. What is different? How are Avraham's prostrating different than Eliezer's?

~ Are Eliezer's prostrations the same? Avraham's?

~ If you were to depict the acts of prostrating, are they different or the same?

ודקדוק וישתחו. בספר היסוד. והאומרים כי השתחויתו היתה לשם לא אמרו כלום כי הכתוב אמר שהשתחוה לבני חת. והשתחויה שישוח ראשו וזה משפט הנותן שבח לאחר וגם משה השתחוה לחותנו:

[AND PROSTRATED.] I have given the grammatical explanation of this word in The Book of Foundation. Those who say that Abraham bowed down to God speak nonsense. Scripture explicitly states that Abraham bowed to the children of Heth. Bowing means a bending of the head. It is a way of showing reverence. Moses also bowed before his father-in-law.

לפני עם הארץ. וזאת ההשתחוי' היתה לפני עם הארץ לעפרון לתת שבח לו:

BEFORE THE PEOPLE OF THE LAND. Abraham bowed before Ephron in the presence of the people of the land in order to honor them.

~ What is Ibn Ezra's main concern? Why would "those who say" say that, and why is it problematic?

וישתחו ארצה. מִכָּאן שֶׁמּוֹדִים עַל בְּשׂוֹרָה טוֹבָה:

וישתחו ארצה HE PROSTRATED TOWARDS THE EARTH — From this we may learn that we should thank God for good news (Genesis Rabbah 60:6).

~ How does Rashi understand both this bowing and the next, both done by Avraham? Does it make sense in the context?

וישתחו לעם הארץ לבני חת השתחוה לאותם ראשי העם הנועדים מפני שהם היו במקום כל הצבור:

וישתחו לעם הארץ לבני חת. He prostrated to the notables present, seeing they represented the whole population.

~ What is Sforno's point?

ויקם אברהם וישתחו אברהם היה צריך לכולן שאפי׳‎ מכר לו עפרון את השדה לא היה אברהם רשאי לעשותו בית הקברות שלא ברשות כל בני העיר ולכך הוצרך לקום כדי להשתחוות לכולם אפי׳‎ לאותם של אחוריו. אבל בהשתחות לעפרון שהיה יחידי לא הוצרך לקום אלא להשתחות לפניו.

“Avraham stood up and prostrated himself;” Avraham was dependent on the goodwill of everyone in that town; even if Efron had been willing to sell his field or plot Avraham would have needed all the townspeople’s permission to convert it into a burial site. Avraham had to first arise in order to prostrate himself in the appropriate manner to all of them, even to the one sitting behind him. But for a single individual such as Efron he was not required to rise, he just prostrated himself before him.

~ What issue the Chizkuni wants to solve?

ויקם וגו' וישתחו וגו'. גילה להם היפך דבריהם אליו כי אינו מחזיק עצמו נשיא להם אלא בגדר שהם בכבוד למעלה ממנו:
ויקם…וישתחו… He arose and bowed down. Abraham explained to them that the reality was the exact opposite of what the Hittites thought. He did not consider himself as a prince amongst them; on the contrary, he considered them as deserving more honour than himself.

~ What lesson from Avraham are we supposed to take?

וישתחו. להראב"ע השתחויה הוא שישח ראשו, וזה משפט הנותן שבח לאחר, וכן יתרו השתחוה לחתנו. אמנם לרש"י (מקץ מ"ב ו', מ"ג כ"ו) לשון השתחואה משתטח לארץ בפישוט ידים ורגלים הוא. ונראה שיש הבדל בין השתחויה סתם ובין התתחויה לארץ שזה יתכן שהוא בפשוט ידים ורגלים (רוו"ה):

HE PROSTRATED - according to Ibn Ezra prostration is bowing the head, and this is an expression of giving honor to another person, and so Yitro does it for Moshe. However, Rashi (parashat Miketz, Genesis 42:6; Genesis 43:26) sees prostrating as extending oneself on the earth, with hands and feet extended. And it seems that the difference between a simple prostration and the prostration on the earth is that if it is on the earth obviously implies the extending of hands and feet.

~ What are the distinctions the HaKtav veHaKabalah wants to make between the prostrations? Why do you think he thinks it is necessary to make those distinctions?

And Eliezer?
ויקד וישתחוה, ההשתחויה יותר מקידה. וארז"ל קידה על אפים השתחויה זו פישוט ידים ורגלים. והודה לאל שהצליח דרכו:
ויקוד, a bow somewhat more perfunctory than the one known as השתחויה. According to our sages the former means touching one’s face to the ground, whereas the latter involves prostrating one’s body and stretching out with the arms and legs. At any rate, the procedure was to symbolise his gratitude to G’d for having heard his prayer.

ויקוד וגו': נראה כדברי רז"ל (ברכות ל"ד ע"ב) קידה על אפים, ר"ל הגעת הקדקד לארץ (מה שלא ייתכן אלא אחרי הכריעה על ברכיים) והשתחויה פישוט ידים ורגלים, ר"ל שכל הנוף נוגע בארץ.

HE BOWED ETC - it seems that according to the words of our sages (Brachot 34b) bowing is done with the face towards the earth, meaning, directing the top of the head to the ground (which makes no sense unless after bending the knees) and prostrating is the [further] extending hands and feet, meaning, the entire body is touching the earth.

וישתחו ארצה לה׳. לא בכריעה לחוד אלא נפל מלוא קומתו ארצה מרוב שמחה והודיה:

And he prostrated towards the earth for God - Not just bending the knees, rather, he fell with his entire body to the land given his happiness and gratitude.

ויהי כאשר כו'. למדנו דעת לבלתי החזיק טובה ללבן ובתואל כי אליו יתברך אשר נתן כזאת בלבם להשיב לי והנה על שני דברים ראה להחזיק טובה אליו יתברך. א' על הודאות הזוג. ב' על אומרם קח ולך. שהודו לשלחה על ידו עם היות עבד ואינו לפי כבודה. ועל זאת הב' אמר כאשר שמע עבד אברהם. ועל מציאות הזוג אמר את דבריהם ועל שני הדברים וישתחו ארצה לה': או יאמר כי על היותי עבד אברהם. השתחוה לה' ולא להם:

And when Avraham's servant heard etc - We learn that he did this without attributing any goodness to Lavan or Betu'el, [he only attributed goodness] to the Holy One of Blessing that permitted their hearts to respond to me like this, and behold, he is attributing those two things to the Holy Blessed One: that the couplehood is announced and that they said 'take her and go', since he is just a servant and it might not be fitting to her honor. And it is this second thing that the text means when it says 'when Avraham's servant heard'. And because of the couplehood being formed and the permission to go the text says 'he prostrated himself in front of God'. OR we could also understand that the text says 'Avraham's servant' to make clear that he is prostrating himself to God, and not to them.

~ What does Eliezer come to teach us, according these commentaries?

תָּנוּ רַבָּנַן: קִידָּה — עַל אַפַּיִם, שֶׁנֶּאֱמַר: ״וַתִּקֹּד בַּת שֶׁבַע אַפַּיִם אֶרֶץ״. כְּרִיעָה — עַל בִּרְכַּיִם, שֶׁנֶּאֱמַר ״מִכְּרֹעַ עַל בִּרְכָּיו״. הִשְׁתַּחֲוָאָה — זוֹ פִּשּׁוּט יָדַיִם וְרַגְלַיִם, שֶׁנֶּאֱמַר: ״הֲבוֹא נָבוֹא אֲנִי וְאִמְּךָ וְאַחֶיךָ לְהִשְׁתַּחֲוֹת לְךָ אָרְצָה״.
Having mentioned Solomon bowing, the Gemara distinguishes between various types of bowing. The Sages taught in a baraita: The term kidda means bowing upon one’s face, with his face toward the ground, as it is stated: “Then Bathsheba bowed [vatikod] with her face to the ground” (I Kings 1:31). Keria means bowing upon one’s knees, as regarding Solomon it is stated: He finished praying and “he rose from before the altar of the Lord, from kneeling [mikkeroa] upon his knees.” Finally, hishtaḥava’a, that is bowing with one’s hands and legs spread in total submission, as it is stated in Jacob’s question to Joseph in response to his dream: “Shall we, I and your mother and your brothers, come and bow down [lehishtaḥavot] to you to the ground?” (Genesis 37:10).

וַיָּקָם אַבְרָהָם מֵעַל פְּנֵי מֵתוֹ (בראשית כג, ג), מְלַמֵּד שֶׁהָיָה רוֹאֶה מַלְאַךְ הַמָּוֶת מַתְּרִיס כְּנֶגְדוֹ. אָמַר רַבִּי יוֹחָנָן מִן הָן תְּנֵינַן, מִי שֶׁמֵּתוֹ מוּטָל לְפָנָיו פָּטוּר מִקְּרִיאַת שְׁמַע וּמִן הַתְּפִלָּה וּמִן הַתְּפִלִּין וּמִכָּל מִצְווֹת שֶׁבַּתּוֹרָה, מִן הָכָא, וַיָּקָם וַיְדַבֵּר. (בראשית כג, ד): גֵּר וְתוֹשָׁב, גֵּר דַּיָּר. תּוֹשָׁב מָארֵי בֵיתָא, אִם רְצִיתֶם גֵּר, וְאִם לָאו מָארֵי בֵיתָא, שֶׁכָּךְ אָמַר לִי הַקָּדוֹשׁ בָּרוּךְ הוּא (בראשית טו, יח): לְזַרְעֲךָ נָתַתִּי אֶת הָאָרֶץ הַזֹּאת. (בראשית כג, ד): תְּנוּ לִי אֲחֻזַּת קֶבֶר עִמָּכֶם וְאֶקְבְּרָה מֵתִי מִלְּפָנָי, אֵינִי מְבַקֵּשׁ מִכֶּם אֶלָּא מֵת אֶחָד, שֶׁנֶּאֱמַר: תְּנוּ לִי אֲחֻזַּת קֶבֶר. (בראשית כג, ה ו): וַיַּעֲנוּ בְנֵי חֵת אֶת אַבְרָהָם וגו' שְׁמָעֵנוּ אֲדֹנִי וגו', מֶלֶךְ אַתְּ עָלֵינוּ, נָשִׂיא אַתְּ עָלֵינוּ, אֱלוֹהַּ אַתְּ עָלֵינוּ. אָמַר לָהֶם אַל יֶחְסַר הָעוֹלָם מַלְכּוֹ, וְאַל יֶחְסַר הָעוֹלָם אֱלֹהוֹ. (בראשית כג, ו): בְּמִבְחַר קְבָרֵינוּ, בַּמִּבְחָר שֶׁבִּקְבָרֵינוּ, קְבֹר אֶת מֵתֶךָ, מֵתִים הַרְבֵּה. (בראשית כג, יב): וַיִּשְׁתַּחוּ אַבְרָהָם לִפְנֵי עַם הָאָרֶץ, מִכָּאן שֶׁמּוֹדִים עַל בְּשׂוֹרָה טוֹבָה.

And Avraham rose from his dead (Genesis 23:3) - it teaches us that he was able to see the angel of death defying him. Rabbi Yochana said: from here we teach: 'a person whose dead lies before them si exempt from saying the Shema, from Prayer and from putting tefilin and from all the mitzvot contained in the Torah - this comes from here, he rose and spoke. 'A stranger and a resident' - a stranger that lives there, a resident that is the master of this house. If you want, I am a stranger, if not, I am a master of this house, since the Holy One of Blessing said to me "this land I will give to your seed" (Genesis 15:18). "Give me a piece of burial to bury my dead" - I only request space for one dead, as it is written "give me one piece for burial place." "And the children of Chet answered to Avraham... listen to us, lord, etc" (Genesis 23:5-6): you are a king for us, you are a prince for us, you are a god for us. He said to them: do not detract His kingship from this world, do not detract His Divinity from the world. "in our choicest plots, bury your dead" - many dead. "And Avraham prostrated" - from here you learn that we give thanks for good news.

וַיָּרָץ הָעֶבֶד לִקְרָאתָהּ (בראשית כד, יז), לִקְרַאת מַעֲשֶׂיהָ הַטּוֹבִים. (בראשית כד, יז): וַיֹּאמֶר הַגְמִיאִינִי נָא מְעַט מַיִם מִכַּדֵּךְ, גְּמִיָּה אַחַת. (בראשית כד, כא): וְהָאִישׁ מִשְׁתָּאֵה לָהּ וגו', רַבִּי יוֹחָנָן דְּצִיפּוֹרִין אָמַר מְמַצְמֵץ וּמַבִּיט בָּהּ, (בראשית כד, כא): הַהִצְלִיחַ ה'. (בראשית כד, כב): וַיְהִי כַּאֲשֶׁר כִּלּוּ הַגְּמַלִּים לִשְׁתּוֹת וַיִּקַּח וגו', רַב הוּנָא בְּשֵׁם רַבִּי יוֹסֵף אֶבֶן יְקָרָה הָיָה בוֹ וְהָיָה מִשְׁקָלָהּ בֶּקַע. (בראשית כד, כב): וּשְׁנֵי צְמִידִים עַל יָדֶיהָ, כְּנֶגֶד שְׁנֵי לוּחוֹת. (בראשית כד, כב): עֲשָׂרָה זָהָב מִשְׁקָלָם, כְּנֶגֶד עֲשֶׂרֶת הַדִּבְּרוֹת. (בראשית כד, כג): וַיֹּאמֶר בַּת מִי אַתְּ הַגִּידִי נָא לִי וגו', לִינָה אַחַת. (בראשית כד, כד): וַתֹּאמֶר בַּת בְּתוּאֵל אָנֹכִי בֶּן מִלְכָּה, (בראשית כד, כה): גַּם מָקוֹם לָלוּן, לִינוֹת הַרְבֵּה. (בראשית כד, כו): וַיִּקֹּד הָאִישׁ וַיִּשְׁתַּחוּ לַה', מִכָּאן שֶׁמּוֹדִים עַל בְּשׂוֹרָה טוֹבָה. (בראשית כד, כז): וַיֹּאמֶר בָּרוּךְ ה' אֱלֹהֵי אֲדֹנִי אַבְרָהָם אֲשֶׁר לֹא עָזַב חַסְדּוֹ וגו', מִמַּה שֶּׁקָּפְצָה הַדֶּרֶךְ לְפָנַי הָיִיתִי יוֹדֵעַ (בראשית כד, כז): שֶׁבַּדֶּרֶךְ נָחַנִּי ה' בֵּית אֲחֵי אֲדֹנִי.

"And the servant ran towards her" (Genesis 24:17) - towards her good deeds. "And he said 'Please, let me sip a little water from your jar.'” - just one sip. "And the man stood gazing at her"(Genesis 24:21) - Rabbi Yochanan from Tzipporin said: blinking and looking at her. "He took" - Rav Huna in the name of Rabbi Yosef said: he had a precious stone with him, and it weighted a beka [beka = half a shekel or 6 grams]. "Two gold bands for her arms" (Genesis 24:22) - representing the two tablets. "Ten in weight" - representing the Ten Sayings. "He said: Whose daughter are you? Please tell me [nah li] (Genesis 24:24) - one single night [linah]. "She replied, “I am the daughter of Bethuel the son of Milcah, whom she bore to Nahor... also room to spend a night.” (Genesis 24:25) - many nights. The man bowed, and prostrated to the LORD (Genesis 24:26) - from here [we learn] that we give thanks for good news. - “Blessed be the LORD, the God of my master Abraham, who has not withheld His steadfast faithfulness”- from your easing the way for me I knew. "From You setting me on the way to the house of the brothers of my master." (Genesis 24:27)

בענין הענוה
גדולה ענוה שנשתבח בה אברהם עליו השלום, מפני שהיו בני דורו גדולים שבהם מנשאין אותו, כגון עפרון החיתי, והיו קוראין אותו אדוני וגו', והוא ע"ה היה משפיל עצמו במדת הענוה והצניעות עמהם, ואפילו לפני הפחותים שבהם, שנאמר (בראשית כג, יב) וישתחו אברהם לפני עם הארץ.

So great is humility that Avraham, peace be upon him, was praised for it. This is because the people in his generation were great, and they had him as a prince, like Efron the Hitite, and they called him "my lord" etc (Genesis 23:15) and he diminished himself through the characteristic of humility and modesty among them, and even in front of the smallest of them, as it says "and Avraham bowed in front of the [simple] folk of the land" (Genesis 23:12).

Expressions of an inner reality
תַּנְיָא אָמַר רַבִּי יְהוּדָה: כָּךְ הָיָה מִנְהָגוֹ שֶׁל רַבִּי עֲקִיבָא, כְּשֶׁהָיָה מִתְפַּלֵּל עִם הַצִּיבּוּר — הָיָה מְקַצֵּר וְעוֹלֶה, מִפְּנֵי טוֹרַח צִבּוּר. וּכְשֶׁהָיָה מִתְפַּלֵּל בֵּינוֹ לְבֵין עַצְמוֹ — אָדָם מַנִּיחוֹ בְּזָוִית זוֹ, וּמוֹצְאוֹ בְּזָוִית אַחֶרֶת. וְכׇל כָּךְ לָמָּה? מִפְּנֵי כְּרִיעוֹת וְהִשְׁתַּחֲוָיוֹת.
With regard to one’s intent during prayer, it was taught in a baraita that Rabbi Yehuda said: This was the custom of Rabbi Akiva, when he would pray with the congregation he would shorten his prayer and go up, due to his desire to avoid being an encumbrance on the congregation by making them wait for him to finish his prayer. But when he prayed by himself he would extend his prayers to an extent that a person would leave Rabbi Akiva alone in one corner of the study hall and later find him still praying in another corner. And why would Rabbi Akiva move about so much? Because of his bows and prostrations. Rabbi Akiva’s enthusiasm in prayer was so great, that as a result of his bows and prostrations, he would unwittingly move from one corner to the other (Rav Hai Gaon).

~ What do the practices of Rabbi Akiva teach us?

~ Why all the bowing, prostrating and so on? What kind of experience of prayer are we talking about?

שׁוּב מַעֲשֶׂה בְּרַבִּי אֱלִיעֶזֶר שֶׁיָּרַד לִפְנֵי הַתֵּיבָה וְאָמַר עֶשְׂרִים וְאַרְבַּע בְּרָכוֹת וְלֹא נַעֲנָה יָרַד רַבִּי עֲקִיבָא אַחֲרָיו וְאָמַר אָבִינוּ מַלְכֵּנוּ אֵין לָנוּ מֶלֶךְ אֶלָּא אָתָּה אָבִינוּ מַלְכֵּנוּ לְמַעַנְךָ רַחֵם עָלֵינוּ וְיָרְדוּ גְּשָׁמִים הֲווֹ מְרַנְּנִי רַבָּנַן יָצְתָה בַּת קוֹל וְאָמְרָה לֹא מִפְּנֵי שֶׁזֶּה גָּדוֹל מִזֶּה אֶלָּא שֶׁזֶּה מַעֲבִיר עַל מִידּוֹתָיו וְזֶה אֵינוֹ מַעֲבִיר עַל מִדּוֹתָיו
There was another incident involving Rabbi Eliezer, who descended to serve as prayer leader before the ark on a fast day. And he recited twenty-four blessings, but he was not answered. Rabbi Akiva descended before the ark after him and said: Our Father, our King, we have no king other than You. Our Father, our King, for Your sake, have mercy on us. And rain immediately fell. The Sages were whispering among themselves that Rabbi Akiva was answered while his teacher, Rabbi Eliezer, was not. A Divine Voice emerged and said: It is not because this Sage, Rabbi Akiva, is greater than that one, Rabbi Eliezer, but that this one is forgiving, and that one is not forgiving. God responded to Rabbi Akiva’s forgiving nature in kind by sending rain.

~ What does forgiveness have to do with it?

~ Why does the bat kol have to get involved?

הַיּוֹם הֲרַת עוֹלָם. הַיּוֹם יַעֲמִיד בַּמִּשְׁפָּט כָּל יְצוּרֵי עוֹלָמִים. אִם כְּבָנִים. אִם כַּעֲבָדִים. אִם כְּבָנִים רַחֲמֵֽנוּ כְּרַחֵם אָב עַל בָּנִים. וְאִם כַּעֲבָדִים עֵינֵֽינוּ לְךָ תְלוּיוֹת. עַד שֶׁתְּחָנֵּֽנוּ וְתוֹצִיא כָאוֹר מִשְׁפָּטֵֽנוּ אָיּוֹם קָדוֹשׁ:
On this day, the world came into being; On this day, He makes stand in judgment— all the creatures of the worlds— whether as children, or as servants; if as children, have compassion on us as a father has compassion on his children! If as servants, our eyes are fixed on You until You favor us, and bring forth our judgment as the light, Revered and Holy One!
בְּרִיךָ שְׁמֵיהּ דְּמָארֵי עָלְמָא, בְּרִיךְ כִּתְרָךְ וְאַתְרָךְ, יְהֵא רְעוּתָךְ עִם עַמָּךְ יִשְׂרָאֵל לְעָלַם, וּפוּרְקַן יְמִינָךְ, אַחְזֵי לְעַמְּךָ בְּבֵית מִקְדָּשְׁךָ, וּלְאַמְטוֹיֵי לָנָא מִטּוֹב נְהוֹרָךְ, וּלְקַבְּלָא צְלוֹתָנָא בְּרַחֲמִין. יְהֵא רַעֲוָא קֳדָמָךְ, דְּתוֹרִיךְ לָן חַיִּים בְּטִיבוּ, וְלֶהֱוֵי אֲנָא פְּקִידָא בְּגוֹ צַדִּיקַיָּא, לְמִרְחַם עָלַי, וּלְמִנְטַר יָתִי, וְיַת כָּל דִּילִי, וְדִי לְעַמָּךָ יִשְׂרָאֵל. אַתְּ הוּא זָן לְכֹלָּא, וּמְפַרְנֵס לְכֹלָּא, אַתְּ הוּא שַׁלִּיט עַל כֹּלָּא, אַתְּ הוּא דְּשַׁלִּיט עַל מַלְכַיָּא, וּמַלְכוּתָא דִּילָךְ הוּא. אֲנָא עַבְדָּא דְּקוּדְשָׁא בְּרִיךְ הוּא, דְּסָגִידְנָא קַמֵּיהּ, וּמִקַּמֵּי דִּיקָר אוֹרַיְיתֵיהּ, בְכָל עִידָּן וְעִידָּן. לָא עַל אֱינַשׁ רָחִיצְנָא, וְלָא עַל בַּר אֱלָהִין סָמִיכְנָא, אֶלָּא בֶּאֱלָהָא דִּשְׁמַיָּא, דְּהוּא אֱלָהָא קְשׁוֹט, וְאוֹרַיְיתֵיהּ קְשׁוֹט, וּנְבִיאוֹהִי קְשׁוֹט, וּמַסְגֵּי לְמֶעְבַּד טַבְוָון וּקְשׁוֹט. בֵּיהּ אֲנָא רָחִיץ, וְלִשְׁמֵיהּ קַדִּישָׁא יַקִּירָא אֲנָא אֵימַר תּוּשְׁבְּחָן. יְהֵא רַעֲוָא קֳדָמָךְ, דְּתִפְתַּח לִבָּאי בְּאוֹרַיְיתָךְ וְתֵיהַב לִי בְּנִין דִּכְרִין דְּעַבְדִין רְעוּתָךְ. וְתַשְׁלִים מִשְׁאֲלִין דְּלִבָּאי, וְלִבָּא דְּכָל עַמָּךְ יִשְׂרָאֵל לְטָב וּלְחַיִּין וְלִשְׁלָם אָמֵן.
Blessed is the Name of the Master of the Universe, blessed is You Crown and Your place. May Your friendship with Your people Israel be forever, and Your salvation [that comes] from You Right Hand be seen by Your people in Your sanctuary. Lead us to discover the goodness in Your Light, and receive our prayers with mercy. May it be Your will to prolong our lives in goodness. And may I too be counted among the righteous, and [may You] have mercy on me, and watch over me, over all that is mine and is Your people Israel's. You are the Ruler of everything, You are the Ruler over kings, and Kingship is [truly only] Yours. I am a servant of the Holy One, I bow in front Him, and in front of His Torah's preciousness [I bow], at all and every time. Not on a man I trust, not on an angel [other possibilities of translation: nothing outside of God/a son of god] I rely, rather, on the God of heaven, that is a God of truth, and His Torah is truth, and His prophets are truth, and Who performs many acts that are good and truth. In Him I trust, and I will say praises to His Dear/Precious Name. May it be Your will to open my heart in/to Your Torah, and give me male children who will be servants of Your will. And fulfill the requests of my heart, and the hearts of all Your people Israel for good, and for life, and for peace, amen.

~ What modes of connection with God we express in Avinu Malkeinu, in Hayom Harat Olam and in Berich Shemeh?

~ How do we bring those modes into our prayer, daily, weekly or yearly? Why are different modes important?

Shlomo Carlebach

Here Eliezer is sitting by the well, trying to underwstand how he will know who the one for Yitzchak is. All he knows from Avraham is to look for somoeneone from Avraham's family. So Eliezer is asking, "Master of the World, I need a sign. I'm going to ask the first girl who is coming to the well to give me some water. If she will say to me, 'I even have water for your camels too,' she is the one."

So when Rivkah is going down to the well with the pitcher on her shoulders, the first thing she says to Eliezer is, "Gevalt, can I also give water to your camels."

You know what happens? Eliezer mameish fell down to the ground.

Now open your hearts in the deepest depths

One of the top basic principles in Chassidus and Kabbalah is Yichuda Ili'a and Yichuda Tata'a. These are two kinds of onness between us and God, and the same goes between us and other people. Yichuda Tata'a means that as close as my connection is to you, I don't forget about my existence for one seocnd. I am where I am and you are where you are. I don't forget for one second that I might have to go out and buy apples. Nothing changed in the inside of the inside of me. Yichuda Ila'a means this high count of onness, where in a certain way I stop to exist. Im not there anymore, just God. Sometimes I love a person so much that in their presence I stop to exist.

In my shul in New York, there is a yekke, let's say his name is Mr. Fritz. Before Rosh Hashonna, Mr Fritz gives his suit to the cleaners but what is going to do when it comes to kor'im, when everyone mamesh bows down to the floor? Mr. Fritz knows what he is doing. He brought a lot of newpapers with him, I am sure he thought about the newpapers for weeks before. When he gets to shul, he is putting newspaper all over the floor around him. And the way he goes down to the floor is also a whole gesheft. He goes down on his kneese very very slowly then bends down. Now, you see what it ism while he is bowing down he remembers I'm Fritz, and there is one God. Im not knocokcing it, maybe his whole Yiddishkeit is because of this one moment. But let me tell you, I saw the Modzitzer Rebbe bwoing down. The Modzitzer Rebbe was six foot four, a very big ma, He must have weighed about three hundred pounds, a giant. When the moment comes - mamehs - Vanachnu korim umistachavim umodim, he stopped to exist. He fell to the floor, mamesh fell to the floor. At that moment he stopped to exist, there was only one God.

So by Eliezer it says "So the man bowed low and prostrated himself to God" (Gen 24:26). When he saw that Rivkah was also giving water to the camels, Eliezer suddenly stopped to exist. "The Holy One Blessed be He makes matches, (Sota 2a), at that moment it was so eternally clear to him that there is only one God, there is nothing else.

~ What did the prostration of Eliezer symbolize, for Shlomo Carlebach?

Zeev Wolf of Zhitomir

Behold there are two ways in which the people of Israel serve their Creator. Every single Jew, in the way in which he prays or studies the Torah, falls into one of these two categories. The first sect are aroused to serve God with all of their hearts and souls as a result of the intensity of their awareness and the heightened nature of their realization of the immanence and providence of God even in the smallest details of this world and the extent to which He examines everyone's heart and conscience. Now this is the superior and chosen way.

The second sect as a consequence of its limited perception and understanding of the greatness of the Creator is aroused to the Torah and the service of God by means of afflictions and the like... for our eyes have seen that there is a type of man who engaged in all kinds of self mortifications and ritual immersions for the sole purpose of attaining the holy spirit or for receiving a revelation for receiving a revelation from Elijah.

I have heard that in the days of the BESHT there was such a person who engaged in self-mortifications and went to the ritual bath in order to acquire the Holy Spirit. And the BESHT said that in the world to come they are laughing at him. For the truth is that not all of this is not necessary, particularly when one's heart is lacking in the essential worship, namely devekut.

~ What are the limitations to the mode "servant" that the BESHT is bringing, according to Ze'ev Wolf of Zhitomir? Why?

Rebbe Levi Yitzchak of Berditchev

In general there are two types of servants of the Creator. One worship the creator by means of self sacrifice and the other worships Him through the commandments and good deeds. The difference between them is that the former's service is the category of ayin (nothingness) . He who serves G!d through the mitzvot is in the category of yesh (something), i.e. the existent of substantive, because the commandments themselves are the category of yesh. Therefor he who worships through self-sacrifice and is in the class of ayin cannot draw G!d's abundant grace down upon himself. While worship through mitzvot and good deeds is in the category of yesh, it contains an element of ayin. Whoever draws upon the divine abundance through the commandments attaches himself to both ayin and yesh. This is because through his intention to create pleasure for G!d, he places himself in the category of nothing. But performing commandments and good deeds involves him in the reality and in substance, the yesh, through which he brings down divine abundance upon himself from God. Thus man sometimes sustains himself through good deeds.

~ What do the two modes express, according to Levi Itzchak of Berditchev?

~ What does it mean to serve God from a perspective of "there is" and from a perspective of "there is not"?

~ What does it say about the ego?

Rebbe Pinchas of Koretz

Great miracles can be performed for a man who truly considers himself as nothing (ayin). For our Father Abraham, when he went to do battles with kings, did not rely upon miracles. Rather he went with sword and buckler, for he was on the level of ayin and the Holy One performed miracles for him and took rocks whih He cast upon them and so he conquered them. Therefore it is stated of Nachum Ish Gam-Zu that he took of the dust of Father Abraham, the quality of ayin which is symbolized by dust for dust represents the most inferior level [of humility]. Therefore was that miracle performed for him. A man who is on the level of ayin is worthy of having the Shechinah rest upon him. For of the Holy One we know that the whole world is full of His Glory (Isaiah 6:3); therefore, when man is naught God can dwell within him, but when man considers himself to be something, God is not with him.

~ What is the story of Nachum Ish-Gam-Zu? [See below]

~ Why is humility important? What are the limits of humility?

Old Jewish joke

During Yom Kippur services the Rabbi kneels and puts his forehead to the floor and says, "Before you oh Lord, I am nothing." The Cantor looks at him, thinks it couldn't hurt, and kneels, puts his forehead to the floor, and says, "Before you oh Lord, I am nothing." Ben Shapiro in the fifth row is watching this and thinking that it was a pretty good idea, so he goes in the middle of the isle, kneels and puts his forehead to the floor and says, "Before you oh Lord, I am nothing." The Rabbi nudges the Cantor. "Look who thinks he's nothing!"

אָמְרוּ עָלָיו עַל נַחוּם אִישׁ גַּם זוֹ שֶׁהָיָה סוֹמֵא מִשְׁתֵּי עֵינָיו גִּדֵּם מִשְׁתֵּי יָדָיו קִיטֵּעַ מִשְׁתֵּי רַגְלָיו וְכׇל גּוּפוֹ מָלֵא שְׁחִין וְהָיָה מוּטָּל בְּבַיִת רָעוּעַ וְרַגְלֵי מִטָּתוֹ מוּנָּחִין בִּסְפָלִין שֶׁל מַיִם כְּדֵי שֶׁלֹּא יַעֲלוּ עָלָיו נְמָלִים פַּעַם אַחַת בִּקְּשׁוּ תַּלְמִידָיו לְפַנּוֹת מִטָּתוֹ וְאַחַר כָּךְ לְפַנּוֹת אֶת הַכֵּלִים אָמַר לָהֶם בָּנַיי פַּנּוּ אֶת הַכֵּלִים וְאַחַר כָּךְ פַּנּוּ אֶת מִטָּתִי שֶׁמּוּבְטָח לָכֶם שֶׁכׇּל זְמַן שֶׁאֲנִי בַּבַּיִת אֵין הַבַּיִת נוֹפֵל פִּינּוּ אֶת הַכֵּלִים וְאַחַר כָּךְ פִּינּוּ אֶת מִטָּתוֹ וְנָפַל הַבַּיִת אָמְרוּ לוֹ תַּלְמִידָיו רַבִּי וְכִי מֵאַחַר שֶׁצַּדִּיק גָּמוּר אַתָּה לָמָה עָלְתָה לְךָ כָּךְ אָמַר לָהֶם בָּנַיי אֲנִי גָּרַמְתִּי לְעַצְמִי שֶׁפַּעַם אַחַת הָיִיתִי מְהַלֵּךְ בַּדֶּרֶךְ לְבֵית חָמִי וְהָיָה עִמִּי מַשּׂוֹי שְׁלֹשָׁה חֲמוֹרִים אֶחָד שֶׁל מַאֲכָל וְאֶחָד שֶׁל מִשְׁתֶּה וְאֶחָד שֶׁל מִינֵי מְגָדִים בָּא עָנִי אֶחָד וְעָמַד לִי בַּדֶּרֶךְ וְאָמַר לִי רַבִּי פַּרְנְסֵנִי אָמַרְתִּי לוֹ הַמְתֵּן עַד שֶׁאֶפְרוֹק מִן הַחֲמוֹר לֹא הִסְפַּקְתִּי לִפְרוֹק מִן הַחֲמוֹר עַד שֶׁיָּצְתָה נִשְׁמָתוֹ הָלַכְתִּי וְנָפַלְתִּי עַל פָּנָיו וְאָמַרְתִּי עֵינַי שֶׁלֹּא חָסוּ עַל עֵינֶיךָ יִסּוֹמוּ יָדַיי שֶׁלֹּא חָסוּ עַל יָדֶיךָ יִתְגַּדְּמוּ רַגְלַי שֶׁלֹּא חָסוּ עַל רַגְלֶיךָ יִתְקַטְּעוּ וְלֹא נִתְקָרְרָה דַּעְתִּי עַד שֶׁאָמַרְתִּי כׇּל גּוּפִי יְהֵא מָלֵא שְׁחִין אָמְרוּ לוֹ אוֹי לָנוּ שֶׁרְאִינוּךָ בְּכָךְ אָמַר לָהֶם אוֹי לִי אִם לֹא רְאִיתוּנִי בְּכָךְ וְאַמַּאי קָרוּ לֵיהּ נַחוּם אִישׁ גַּם זוֹ דְּכׇל מִילְּתָא דַּהֲוָה סָלְקָא לֵיהּ אֲמַר גַּם זוֹ לְטוֹבָה זִימְנָא חֲדָא בְּעוֹ לְשַׁדּוֹרֵי יִשְׂרָאֵל דּוֹרוֹן לְבֵי קֵיסָר אָמְרוּ מַאן יֵיזִיל יֵיזִיל נַחוּם אִישׁ גַּם זוֹ דִּמְלוּמָּד בְּנִיסִּין הוּא שַׁדַּרוּ בִּידֵיהּ מְלֵא סִיפְטָא דַּאֲבָנִים טוֹבוֹת וּמַרְגָּלִיּוֹת אֲזַל בָּת בְּהָהוּא דִּירָא בְּלֵילְיָא קָמוּ הָנָךְ דָּיוֹרָאֵי וְשַׁקְלִינְהוּ לְסִיפְטֵיהּ וּמְלוֹנְהוּ עַפְרָא כִּי מְטָא הָתָם שְׁרִינְהוּ לְסִיפְטֵי חֲזָנְהוּ דִּמְלוּ עַפְרָא בְּעָא מַלְכָּא לְמִקְטְלִינְהוּ לְכוּלְּהוּ אֲמַר קָא מְחַיְּיכוּ בִּי יְהוּדָאֵי אֲמַר גַּם זוֹ לְטוֹבָה אֲתָא אֵלִיָּהוּ אִדְּמִי לֵיהּ כְּחַד מִינַּיְיהוּ אֲמַר לֵיהּ דִּלְמָא הָא עַפְרָא מֵעַפְרָא דְּאַבְרָהָם אֲבוּהוֹן הוּא דְּכִי הֲוָה שָׁדֵי עַפְרָא הָווּ סַיְיפֵי גִּילֵי הָווּ גִּירֵי דִּכְתִיב יִתֵּן כֶּעָפָר חַרְבּוֹ כְּקַשׁ נִדָּף קַשְׁתּוֹ הַוְיָא חֲדָא מְדִינְתָּא דְּלָא מָצוּ לְמִיכְבְּשַׁהּ בְּדַקוּ מִינֵּיהּ וְכַבְשׁוּהָ עֲיַילוּ לְבֵי גִנְזֵיה וּמְלוֹהוּ לְסִיפְטֵיהּ אֲבָנִים טוֹבוֹת וּמַרְגָּלִיּוֹת וְשַׁדְּרוּהוּ בִּיקָרָא רַבָּה כִּי אֲתוֹ בִּיתוּ בְּהָהוּא דִּיּוּרָא אֲמַרוּ לֵיהּ מַאי אַיְיתֵית בַּהֲדָךְ דְּעָבְדִי לָךְ יְקָרָא כּוּלֵּי הַאי אֲמַר לְהוּ מַאי דִּשְׁקַלִי מֵהָכָא אַמְטִי לְהָתָם סְתַרוּ לְדִירַיְיהוּ וְאַמְטִינְהוּ לְבֵי מַלְכָּא אֲמַרוּ לֵיהּ הַאי עַפְרָא דְּאַיְיתִי הָכָא מִדִּידַן הוּא בַּדְקוּהּ וְלָא אַשְׁכְּחוּהּ וְקַטְלִינְהוּ לְהָנָךְ דָּיוֹרָאֵי:
§ The Gemara relates another story about a rundown building. They said about Naḥum of Gam Zu that he was blind in both eyes, both his arms were amputated, both his legs were amputated, and his entire body was covered in boils. And he was lying in a dilapidated house, and legs of his bed were placed in buckets of water so that ants should not climb onto him, as he was unable to keep them off in any other manner. Once his students sought to remove his bed from the house and afterward remove his other vessels. He said to them: My sons, remove the vessels first, and afterward remove my bed, as I can guarantee you that as long as I am in the house, the house will not fall. Indeed they removed the vessels and afterward they removed his bed, and immediately the house collapsed. His students said to him: Rabbi, since you are evidently a wholly righteous man, as we have just seen that as long as you were in your house it did not fall, why has this suffering befallen you? He said to them: My sons, I brought it upon myself. Naḥum of Gam Zu related to them the following: As once I was traveling along the road to my father-in-law’s house, and I had with me a load distributed among three donkeys, one of food, one of drink, and one of delicacies. A poor person came and stood before me in the road, saying: My rabbi, sustain me. I said to him: Wait until I unload the donkey, after which I will give you something to eat. However, I had not managed to unload the donkey before his soul left his body. I went and fell upon his face and said: May my eyes, which had no compassion on your eyes, be blinded; may my hands, which had no compassion on your hands, be amputated; may my legs, which had no compassion on your legs, be amputated. And my mind did not rest until I said: May my whole body be covered in boils. Naḥum of Gam Zu prayed that his suffering might atone for his failure. His students said to him: Even so, woe to us that we have seen you in this state. He said to them: Woe is me if you had not seen me in this state, as this suffering atones for me. The Gemara inquires: And why did they call him Naḥum of Gam Zu? The reason is that with regard to any matter that occurred to him, he would say: This too is for the good [gam zu letova]. Once, the Jews wished to send a gift [doron] to the house of the emperor. They said: Who should go and present this gift? Let Naḥum of Gam Zu go, as he is accustomed to miracles. They sent with him a chest [sifta] full of jewels and pearls, and he went and spent the night in a certain inn. During the night, these residents of the inn arose and took all of the precious jewels and pearls from the chest, and filled it with earth. The next day, when he saw what had happened, Naḥum of Gam Zu said: This too is for the good. When he arrived there, at the ruler’s palace, they opened the chest and saw that it was filled with earth. The king wished to put all the Jewish emissaries to death. He said: The Jews are mocking me. Naḥum of Gam Zu said: This too is for the good. Elijah the Prophet came and appeared before the ruler as one of his ministers. He said to the ruler: Perhaps this earth is from the earth of their father Abraham. As when he threw earth, it turned into swords, and when he threw stubble, it turned into arrows, as it is written in a prophecy that the Sages interpreted this verse as a reference to Abraham: “His sword makes them as the dust, his bow as the driven stubble” (Isaiah 41:2). There was one province that the Romans were unable to conquer. They took some of this earth, tested it by throwing it at their enemies, and conquered that province. When the ruler saw that this earth indeed had miraculous powers, his servants entered his treasury and filled Naḥum of Gam Zu’s chest with precious jewels and pearls and sent him off with great honor. When Naḥum of Gam Zu came to spend the night at that same inn, the residents said to him: What did you bring with you to the emperor that he bestowed upon you such great honor? He said to them: That which I took from here, I brought there. When they heard this, the residents of the inn thought that the soil upon which their house stood had miraculous powers. They tore down their inn and brought the soil underneath to the king’s palace. They said to him: That earth that was brought here was from our property. The miracle had been performed only in the merit of Naḥum of Gam Zu. The emperor tested the inn’s soil in battle, and it was not found to have miraculous powers, and he had these residents of the inn put to death.
We use cookies to give you the best experience possible on our site. Click OK to continue using Sefaria. Learn More.OKאנחנו משתמשים ב"עוגיות" כדי לתת למשתמשים את חוויית השימוש הטובה ביותר.קראו עוד בנושאלחצו כאן לאישור