AS SOON AS THE MORNING WAS LIGHT, THE MEN WERE SENT AWAY, THEY AND THEIR ASSES. Said R. Eleazar: ‘Having said that the men were sent away, why does Scripture add “they and their asses”? The reason is to show that previously there had been no ground for their apprehension when they said, “and take us for bondmen, and our asses” (Gen. 43, 18).
There is also an allusion to the verse: “And Abraham rose early in the morning, and saddled his ass, etc.” (Ibid. 22, 3). It was that morning of Abraham that shone for the brethren to support them by its merits, so that, strong in the merit of Abraham, they went away in peace and were delivered from judgement. For at that moment the rigour of judgement was impending over them and would have exacted punishment from them but for the merit of that morning of Abraham.’
R. Judah derived the same lesson from the verse, “And as the light of the morning, when the sun riseth, the morning without clouds; when through clear shining after rain, the tender grass springeth of the earth” (II Sam. 33, 4). ‘The “light of the morning” he said, ‘is an allusion to the light of that morning of Abraham; “when the sun riseth” is an allusion to the sun that rose upon Jacob (Gen. 32, 32); “the morning without clouds” means that that morning was not very cloudy, but was “clear shining after rain”, to wit, the rain that comes from the side of Isaac, which is the rain that causes the tender grass to spring from the earth.
Alternatively we may explain that the light that shone on that morning when Abraham rose up also shone when the sun rose upon Jacob, which was the morning without clouds, filled with light, and without any darkness; for as soon as morning dawns severity has no more any power, but is filled with light from the side of Abraham. The words “when through clear shining after rain” allude to Joseph the righteous one who brought rain upon the earth so as to cause grass and all other vegetation to spring forth.’
Said R. Simeon: ‘Observe this. As soon as night spreads its wings over the world, numerous angels of chastisement and accusers are let loose over the world and take command of it. But as soon as day breaks they all disappear, each one retiring to his own place.
Scripture thus says: “As soon as the morning was light”, that is, in virtue of that morning on which Abraham rose early, “the men were sent away”, to wit, the executioners of judgement, “and their asses”, to wit, the legions that emanate from the side of impurity, who no longer show themselves or no more have any power as soon as dawn appears.
For the supernal grades are divided into right and left, into grades of mercy and severity, constituting a hierarchy, some on the side of holiness and others on the side of impurity;
but wherever the morning of Abraham awakens in the world, all the unclean grades disappear, exercising no more power, because they can have no existence on the right side but are confined to the left side. The Holy One, blessed be He, thus made night and day to dispose of every one to its own proper side.’
R. Hiya discoursed on the verse: But even unto you that fear my name shall the sun of righteousness arise with healing in its wings (Malachi 3, 20). ‘God’, he said, ‘will at the proper time cause to shine on Israel that sun which he stored away at the time of the Creation, out of sight of sinners, as alluded to in the words: “But from the wicked their light is withholden” (Job 38, 15).
This light, when it first emerged, radiated from one end of the world to the other; but when God contemplated the generation of Enoch and the generation of the Flood and the generation of the division of languages and all the sinners of the world, He stored it away.
When Jacob appeared and wrestled with the chieftain of Esau, who struck against the hollow of his thigh so that he became lame, “the sun rose upon him” (Gen. 32, 32), to wit, that same sun that was stored away, in order, with its inherent healing powers, to heal him of his lameness. It is thus written: “And Jacob came perfect (shalem)” (Ibid. 33, 18), to wit, perfect in body, inasmuch as he was made whole again.
Likewise the Holy One, blessed be He, will in the future unsheathe that sun and cause it to shine upon Israel, as it says: “But unto you that fear my name shall the sun of righteousness arise”, by which is meant the same sun that rose upon Jacob, who was made whole by it, “with healing in its wings”, inasmuch as that sun will bring healing to all. For at the time when Israel will rise up from the dust, many lame and many blind will be among them, and so the Holy One will cause to shine upon them that sun with healing in its wings, by which they will be healed.
The sun, then, will again radiate from one end of the world to the other, bringing healing to Israel, but the idolatrous nations will be consumed by it. Regarding Israel it is further written: “Then shall thy light break forth as the morning, and thy healing shall spring forth speedily; and thy righteousness shall go before thee, the glory of the Lord shall be thy rearward” (Is. 58, 8).
הַבֹּקֶר אוֹר וְהָאֲנָשִׁים שֻׁלְּחוּ הֵמָּה וַחֲמוֹרֵיהֶם, רִבִּי אֶלְעָזָר אָמַר, הָכָא אִית לְאִסְתַּכָּלָא, אִי אִינוּן הֲווּ אָזְלֵי וְאִשְׁתַּדָּרוּ, מַה לָּן לְמִכְתַּב בְּאוֹרַיְיתָא, הֵמָּה וַחֲמוֹרֵיהֶם. אֶלָּא בְּגִין דִּכְתִיב וְלָקַחַת אוֹתָנוּ לַעֲבָדִים וְאֶת חֲמוֹרֵינוּ, בְּגִין כָּךְ וְהָאֲנָשִׁים שֻׁלְּחוּ הֵמָּה וַחֲמוֹרֵיהֶם. בְּגִין דְּלָא יִשְׁתָּאֲרוּן אִינוּן וַחֲמוֹרֵיהוֹן, כִּדְקָאֲמְרוּ.
AS SOON AS THE MORNING WAS LIGHT, THE MEN WERE SENT AWAY, THEY AND THEIR ASSES. Said R. Eleazar: ‘Having said that the men were sent away, why does Scripture add “they and their asses”? The reason is to show that previously there had been no ground for their apprehension when they said, “and take us for bondmen, and our asses” (Gen. 43, 18).
פָּתַח וְאֲמַר, (בראשית כ״ב:ג׳) וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר וַיַּחֲבשׁ אֶת חֲמוֹרוֹ וְגו', הַהוּא בֹּקֶר דְּאַבְרָהָם הֲוָה נָהִיר, לְקַיְימָא עֲלַיְיהוּ בִּזְכוּתֵיהּ. כְּדֵין זְכוּתָא דְאַבְרָהָם קָיְימָא עֲלַיְיהוּ, וְאֲזְלוּ בִּשְׁלָם, וְאִשְׁתְּזִיבוּ מִן דִּינָא. בְּגִין דְּהַהִיא שַׁעְתָּא, קָיְימָא עֲלַיְיהוּ דִינָא, לְאִתְפָּרְעָא מִנַּיְיהוּ. בַּר דִּזְכוּתָא דְּהַהוּא בֹּקֶר דְּאַבְרָהָם, אָגִין עֲלַיְיהוּ. וְאִשְׁתַּלָּחוּ מִן דִּינָא, דְּלָא שַׁלִּיט עֲלַיְיהוּ בְּהַהוּא זִמְנָא.
There is also an allusion to the verse: “And Abraham rose early in the morning, and saddled his ass, etc.” (Ibid. 22, 3). It was that morning of Abraham that shone for the brethren to support them by its merits, so that, strong in the merit of Abraham, they went away in peace and were delivered from judgement. For at that moment the rigour of judgement was impending over them and would have exacted punishment from them but for the merit of that morning of Abraham.’
רִבִּי יְהוּדָה פָּתַח, (שמואל ב כ״ג:ד׳) וּכְאוֹר בֹּקֶר יִזְרַח שֶׁמֶשׁ. דָּא הוּא נְהוֹרָא, דְּהַהוּא בֹּקֶר דְּאַבְרָהָם. יִזְרַח שֶׁמֶשׁ, דָּא הוּא שִׁמְשָׁא דְיַעֲקֹב. דִּכְתִיב, (בראשית לכ) וַיִּזְרַח לוֹ הַשֶּׁמֶשׁ. בֹּקֶר לֹא עָבוֹת, דְּהַהוּא בֹּקֶר לָא אִיהוּ עָבוֹת כָּל כָּךְ, אֶלָּא מִנֹּגַהּ מִמָּטָר. נֹגַהּ מִמָּטָר, אִיהוּ מִטְּרָא דְּאָתֵי מִסִּטְרָא דְיִצְחָק, דְּהַהוּא מִטְרָא אַפִּיק דֶּשֶׁא מֵאָרֶץ.
R. Judah derived the same lesson from the verse, “And as the light of the morning, when the sun riseth, the morning without clouds; when through clear shining after rain, the tender grass springeth of the earth” (II Sam. 33, 4). ‘The “light of the morning” he said, ‘is an allusion to the light of that morning of Abraham; “when the sun riseth” is an allusion to the sun that rose upon Jacob (Gen. 32, 32); “the morning without clouds” means that that morning was not very cloudy, but was “clear shining after rain”, to wit, the rain that comes from the side of Isaac, which is the rain that causes the tender grass to spring from the earth.
דָּבָר אַחֵר, וּכְאוֹר בֹּקֶר, בְּהַהוּא נְהִירוּ דְּבֹקֶר דְּאַבְרָהָם. יִזְרַח שֶׁמֶשׁ, דָּא הוּא יַעֲקֹב. דִּנְהִירוּ דִילֵיהּ, כִּנְהִירוּ דְּהַהוּא בֹּקֶר. בֹּקֶר לֹא עָבוֹת, בְּגִין דְּהַהוּא בֹּקֶר, לָאו אִיהוּ חָשׁוּךְ, אֶלָּא נָהִיר. דְּהָא בְּשַׁעְתָּא דְּאָתֵי בֹּקֶר, לָא שָׁלְטָא דִינָא כְּלַל. אֶלָּא כֹּלָּא נָהִיר, בְּסִטְרָא דְאַבְרָהָם. מִנֹּגַהּ מִמָּטָר, דָּא הוּא סִטְרָא דְיוֹסֵף הַצַּדִּיק, דְּאִיהוּ אַמְטִיר עַל אַרְעָא, לְאֲפָקָא דִשְׂאָה, וְכָל טִיבוּ דְעָלְמָא.
Alternatively we may explain that the light that shone on that morning when Abraham rose up also shone when the sun rose upon Jacob, which was the morning without clouds, filled with light, and without any darkness; for as soon as morning dawns severity has no more any power, but is filled with light from the side of Abraham. The words “when through clear shining after rain” allude to Joseph the righteous one who brought rain upon the earth so as to cause grass and all other vegetation to spring forth.’
אָמַר רִבִּי שִׁמְעוֹן, תָּא חֲזֵי, בְּשַׁעְתָּא דְּלֵילְיָא עָאל, וּפָרִישׂ גַּדְפוֹי עַל עַלְמָא, כַּמָּה גַּרְדִּינֵי טְהִירִין, זְמִינִין לְנַפְקָא, וּלְשַׁלְּטָאָה בְּעַלְמָא. וְכַמָּה מָארֵיהוֹן דְּדִינִין, מִתְעָרִין בְּכַמָּה סִטְרִין לִזְנַיְיהוּ, וְשָׁלְטֵי עַל עַלְמָא. כֵּיוָן דְּאָתֵי צַפְרָא וְנָהִיר, כֻּלְּהוּ מִסְתַּלְּקֵי, וְלָא שָׁלְטֵי, וְכָל חַד וְחַד עָאל לְדוּכְתֵּיהּ, וְתָב לְאַתְרֵיהּ.
Said R. Simeon: ‘Observe this. As soon as night spreads its wings over the world, numerous angels of chastisement and accusers are let loose over the world and take command of it. But as soon as day breaks they all disappear, each one retiring to his own place.
כְּמָה דְאַתְּ אָמֵר, הַבֹּקֶר אוֹר, דָּא בֹּקֶר דְּאַבְרָהָם. וְהָאֲנָשִׁים שֻׁלְּחוּ, אִלֵּין מָארֵיהוֹן דְּדִינָא, דְּהֲווּ שָׁלְטִין בְּלֵילְיָא. הֵמָּה וַחֲמוֹרֵיהֶם (ס"א המה אינון מאריהון דדינא דקאמרן, וחמוריהם) אִינוּן גַּרְדִּינֵי נִימוּסִין, דְּאַתְיָין מִסִּטְרָא דִּמְסָאֲבָא. דְּלָאו אִינוּן קַדִּישִׁין, וְלָא שָׁלְטִין, וְלָא אִתְחֲזוּן מֵכִי אָתֵי צַפְרָא. וְאִינוּן מִסִּטְרָא דְּאִינוּן חֲמָרִי, גַּרְדִּינִי נִימוּסִין דְקָאֲמְרוּ.
Scripture thus says: “As soon as the morning was light”, that is, in virtue of that morning on which Abraham rose early, “the men were sent away”, to wit, the executioners of judgement, “and their asses”, to wit, the legions that emanate from the side of impurity, who no longer show themselves or no more have any power as soon as dawn appears.
דְּהָא לֵית לָךְ דַּרְגִּין עִלָּאִין. דְּלָא אִיתָאי (אית) בְּהוּ יְמִינָא וּשְׂמָאלָא, רַחֲמֵי וְדִינָא. דַּרְגִּין עַל דַּרְגִּין קַדִּישִׁין, מִסִּטְרָא דִּקְדוּשָּׁה. וּמְסָאֲבִין, מִסִּטְרָא דִּמְסָאֲבָא. וְכֻלְּהוּ דַּרְגִּין עַל דַּרְגִּין, אִלֵּין עַל אִלֵּין.
For the supernal grades are divided into right and left, into grades of mercy and severity, constituting a hierarchy, some on the side of holiness and others on the side of impurity;
וּבְכָל אֲתַר דְּבֹקֶר דְּאַבְרָהָם אִתְעַר בְּעַלְמָא, כֻּלְּהוּ מִתְעַבְרֵי, וְלָא שָׁלְטֵי. בְּגִין דְּלֵית לוֹן (ז"ח קיומא) לְקָיְימָא בִּסְטַר יְמִינָא, אֶלָּא בִּסְטַר שְׂמָאלָא. וְקוּדְשָׁא בְּרִיךְ הוּא עָבַד יְמָמָא וְלֵילְיָא, לְאַנְהָגָא כָּל חַד וְחַד לְסִטְרֵיהּ כְּדְקָא חָזֵי לֵיהּ. זַכָּאָה חוּלָקֵיהוֹן דְּיִשְׂרָאֵל, בְּעַלְמָא דֵין, וּבְעַלְמָא דְאָתֵי.
but wherever the morning of Abraham awakens in the world, all the unclean grades disappear, exercising no more power, because they can have no existence on the right side but are confined to the left side. The Holy One, blessed be He, thus made night and day to dispose of every one to its own proper side.’
רִבִּי חִיָּיא פָּתַח וְאֲמַר, (מלאכי ג׳:כ׳) וְזָרְחָה לָכֶם יִרְאֵי שְׁמִי שֶׁמֶשׁ צְדָקָה וּמַרְפֵּא בִּכְנָפֶיהָ. תָּא חֲזֵי, זַמִּין קוּדְשָׁא בְּרִיךְ הוּא לְאַנְהָרָא לוֹן לְיִשְׂרָאֵל, הַהוּא שִׁמְשָׁא, דְּגָנִיז קוּדְשָׁא בְּרִיךְ הוּא, מִיּוֹמָא דְּאִתְבְּרֵי עַלְמָא. (דגניז קודשא בריך הוא) מִקַּמֵּי רַשִּׁיעֵי דְעַלְמָא. כְּמָה דִּכְתִיב, (איוב ל״ח:ט״ו) וַיִּמְנַע מֵרְשָׁעִים אוֹרָם.
R. Hiya discoursed on the verse: But even unto you that fear my name shall the sun of righteousness arise with healing in its wings (Malachi 3, 20). ‘God’, he said, ‘will at the proper time cause to shine on Israel that sun which he stored away at the time of the Creation, out of sight of sinners, as alluded to in the words: “But from the wicked their light is withholden” (Job 38, 15).
וְהַהוּא נְהוֹרָא גָּנִיז לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא. דְּכַד נָפַק בְּקַדְמִיתָא, הֲוָה נָהִיר מִסְּיָיפֵי עַלְמָא, וְעַד סְיָיפֵי עַלְמָא. כֵּיוָן דְּאִסְתַּכַּל בְּדָרֵיהּ דֶּאֱנוֹשׁ וּבְדָרֵיהּ דְּמַבּוּל. וּבְדָרֵיהּ דְּהַפְלָגָה, וּבְכָל אִינוּן חַיָּיבַיָא. גָּנִיז לֵיהּ לְהַהוּא נְהוֹרָא.
This light, when it first emerged, radiated from one end of the world to the other; but when God contemplated the generation of Enoch and the generation of the Flood and the generation of the division of languages and all the sinners of the world, He stored it away.
כֵּיוָן דְּאָתָא יַעֲקֹב, וְאִתְדָּבַּק בְּהַהוּא מְמַנָּא רַבְרְבָא דְעֵשָׂו, וְאַכִּישׁ לֵיהּ בְּיַרְכָא דִילֵיהּ, וְהֲוָה נָכֵי. כְּדֵין מַה כְּתִיב, וַיִּזְרַח לוֹ הַשֶּׁמֶשׁ, מַאן שֶׁמֶשׁ, הַהוּא שִׁמְשָׁא דְגָנֵיז. בְּגִין דְּאִית בֵּיהּ אֲסוּתָא, לְאִתְּסָאָה לֵיהּ מֵאַרְכּוּבָתֵיהּ, וּלְבָתַר אִתְּסֵי בְּהַהוּא שִׁמְשָׁא. דִּכְתִיב, (בראשית ל״ג:י״ח) וַיָּבֹא יַעֲקֹב שָׁלֵם, שָׁלֵם בְּגוּפֵיהּ דְּאִתְּסֵי.
When Jacob appeared and wrestled with the chieftain of Esau, who struck against the hollow of his thigh so that he became lame, “the sun rose upon him” (Gen. 32, 32), to wit, that same sun that was stored away, in order, with its inherent healing powers, to heal him of his lameness. It is thus written: “And Jacob came perfect (shalem)” (Ibid. 33, 18), to wit, perfect in body, inasmuch as he was made whole again.
וְעַל דָּא, זַמִּין קוּדְשָׁא בְּרִיךְ הוּא לְגַלָּאָה הַהוּא שִׁמְשָׁא, וּלְאַנְהָרָא לֵיהּ לְיִשְׂרָאֵל. דִּכְתִיב, וְזָרְחָה לָכֶם יִרְאֵי שְׁמִי שֶׁמֶשׁ צְדָקָה, מַאי שֶׁמֶשׁ צְדָקָה. דָּא שִׁמְשָׁא דְּיַעֲקֹב, דְּאִתְּסֵי בֵּיהּ. וּמַרְפֵּא בִּכְנָפֶיהָ, דְּהַהוּא שִׁמְשָׁא, יִתְּסוּן כֻּלְּהוּ. בְּגִין דְּהָא בְּזִמְנָא דִּיקוּמוּן יִשְׂרָאֵל מֵעַפְרָא, כַּמָּה חִגְרִין וְכַמָּה סוּמִין יְהוֹן בְּהוֹן. וּכְדֵין קוּדְשָׁא בְּרִיךְ הוּא יַנְהִיר לוֹן הַהוּא שִׁמְשָׁא לְאִתְּסָאָה בָּהּ. דִּכְתִיב וּמַרְפֵּא בִּכְנָפֶיהָ.
Likewise the Holy One, blessed be He, will in the future unsheathe that sun and cause it to shine upon Israel, as it says: “But unto you that fear my name shall the sun of righteousness arise”, by which is meant the same sun that rose upon Jacob, who was made whole by it, “with healing in its wings”, inasmuch as that sun will bring healing to all. For at the time when Israel will rise up from the dust, many lame and many blind will be among them, and so the Holy One will cause to shine upon them that sun with healing in its wings, by which they will be healed.
וּכְדֵין, יִתְנְהִיר הַהוּא שִׁמְשָׁא, מִסְּיְיפֵי עַלְמָא, עַד סְיָיפֵי עַלְמָא. וּלְיִשְׂרָאֵל יְהֵא אַסְוָותָא, וְעַמִּין עוֹבְדֵי עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת בֵּיהּ יִתּוֹקְדוּן. אֲבָל לְיִשְׂרָאֵל מַה כְּתִיב, (ישעיהו נ״ח:ח׳) אָז יִבָּקַע כַּשַּׁחַר אוֹרֶךָ וַאֲרֻכָתְךָ מְהֵרָה תִצְמָח וְהָלַךְ לְפָנֶיךָ צִדְקֶךָ כְּבוֹד יְיָ יַאַסְפֶךָ.
The sun, then, will again radiate from one end of the world to the other, bringing healing to Israel, but the idolatrous nations will be consumed by it. Regarding Israel it is further written: “Then shall thy light break forth as the morning, and thy healing shall spring forth speedily; and thy righteousness shall go before thee, the glory of the Lord shall be thy rearward” (Is. 58, 8).