more? Yet Scripture says: “... And Thou grantest grace unto Abraham”? Scripture means that Abraham showed mercy unto men; but, as regards the sanctification of the race, Isaac contributed the most. It is for this reason that Abraham was circumcised only at the age of ninety-nine. This mystery is known; and we find it in our tradition. It is likewise for this reason that Isaac united the rigor of which he is the image with the clemency of Abraham; thus Jacob, sprung from Abraham and Isaac, joined rigor and grace in his own person; he partakes of both the one and the other; he partakes of that which is above and that which is below; wherefore Scripture says: “Thou art Israel, in whom I am glorified.” For he united that which is above and that which is below in his own person.
This is why Scripture says “song” in the verse: “I will sing unto my Beloved a song...” This verse speaks of Isaac, image of the masculine principle, who was called “Beloved” even before his coming into the world. According to another interpretation, the words “I will sing unto my Beloved...” designate Abraham, as it is written: “What hath my Beloved to do in My house?” Now it was Abraham who merited the portion inherited by his seed. It is true that this latter verse could also be applied to Isaac. The following words: “... The song of my Friend, for His vineyard” designate the Holy One, blessed be He, Who is called “Friend,” as it is written: “My Friend (dodi) is dazzling white and ruddy.” Thus the “Beloved” (yedidi) is united with the “Friend” (dodi); and from this union of the feminine principle with the masculine principle springs the vineyard that was planted, as it is written: “My Beloved had a vineyard in Qeren ben Schamen.” What does “Qeren ben Schamen” mean? This name indicates both the origin of this vineyard and its nature. “Qeren” has the same meaning as the word “Qeren” in the following verse: “And when the trumpets of the Jubilee shall sound...” Thus the vineyard has its origin in the Jubilee, or deliverance. And this trumpet of deliverance is united with the masculine principle called “ben Schamen.” What does “ben Schamen” mean? This word has the same meaning as the words “Free Son.” These two designations have the same meaning. He is called “ben Schamen” (Son of oil), because it is from Him that the source of oil proceeds, which serves to feed all the celestial lamps; as the oil flows forth in abundance, the brightness of the celestial lamps increases. Finally, this oil is gathered into a horn, to serve in the anointing of kings; this horn is called the “horn of the Jubilee.” Therefore no king is ever anointed except with oil from the horn; and it is also for this reason that David’s reign was long, because he was anointed with oil from the horn.
Scripture adds: “He fenced it round (vaïazqehou).” Scripture means that He made it like a ring encircling the finger on every side. The words, “He removed the stones thereof...” mean that He separated Himself from all the great ones, from all the celestial princes of all the heathen peoples, from all the “lower crowns” (that is, the demonic spirits), and chose this vineyard for His inheritance, as it is written: “He chose His people for His inheritance; He took Jacob for His portion.” The words, “... And planted it with a rare and excellent plant,” have the same meaning as those of the following verse: “I had planted thee as a choice vine (soreq), wholly (couloh) planted with truth.” The word “couloh” is written with a He; for it was from the moment that Abraham attained the degree of the He that he began to beget “children from above”; it was through the He that Abraham gave birth to a race among whom truth was planted, as it is written: “... Wholly (couloh) planted with truth.” The verse, “Thus (coh) shall thy seed be,” contains the same mystery. Happy the lot of Israel, which has received this holy inheritance.
The second part of the verse contains these words: “He built a tower there.” What is meant by this tower? By “tower” is meant Him who is designated in the following verse: “The name of the Lord is a strong tower; into this…
… to which the Righteous has recourse, and therein finds a mighty fortress.” Indeed, the Righteous has recourse to this tower. Finally, Scripture adds: “… And therein he reads a winepress.” These words denote the gate of the Righteous, as it is written: “Open to me the gate of the Righteous.” Whence do we know that every Israelite enters, at the time of his circumcision, into these two places, that is, the tower of the Righteous and the gate of the Righteous? Whence do we know that whoever offers up his son as a burnt offering, that is, has him circumcised, causes him to enter into the holy Name on which heaven and earth are founded? We know it from the words of the following verse: “Were it not for the Covenant which I made with the day and with the night, I would not have established the laws that govern heaven and earth.” The master of the house, who has just now celebrated the feast of circumcision, has been favoured with all these blessings, since today he has just beheld the Holy One, blessed be He, face to face. Happy is our lot to have been favoured with this fair day, and happy also is thy lot to have been with us. I apply to thy newborn son the following verse: “For it is I who created, for My glory, all those who invoke My Name; it is I who formed them and made them,” as well as this other verse: “All thy children shall be taught of the Lord, and they shall enjoy abundant peace.”
All the guests accompanied Rabbi Abba for a distance of three leagues. They said to him: The man who has just celebrated the feast of circumcision and given Thee hospitality has obtained all these heavenly favors as a result of a good deed he performed. Rabbi Abba asked: What is this good deed? The host himself answered him: My wife was married to my brother; since he had died without leaving children, I married her, in accordance with the precept of the law; and it is my first son, whom I have by her and to whom I have just given the name of my deceased brother. Rabbi Abba said to him: From this day forth, thou shalt call him by the name of Ydi. This child later became the renowned doctor known as Ydi, son of Jacob. Rabbi Abba gave his blessing to those who had accompanied him and continued on his way. When he recounted to Rabbi Éléazar all that he had heard, the latter feared to tell Rabbi Siméon, his father.
One day, when Rabbi Abba was sitting in the presence of Rabbi Siméon, the latter spoke as follows: What do the words of Scripture mean: “Abram fell on his face, and God said unto him: I am He Who speaketh with thee: I will make a covenant with thee, etc.”? These words teach us that, so long as Abraham had not been circumcised, he had to fall on his face when God spoke to him; but as soon as he was circumcised, he could stand upright without feeling any fear. The words: “... I will make My covenant with thee” mean: I will make this covenant when thou art circumcised. Rabbi Abba said to Rabbi Siméon: If my master permit it, I shall communicate to him some excellent things that I have heard on this subject. Rabbi Siméon answered him: Speak. Rabbi Abba replied: I fear lest I become the cause of punishments for others. Rabbi Siméon answered him: God forbid that such a thing should happen; for it is written: “He shall not be afraid of evil tidings.” Rabbi Abba recounted to him all that had happened to him and set forth all the words that he had heard. Rabbi Siméon then cried out: What! Thou knewest so many excellent things and hast not yet told them to me! I decree that within thirty days thou shalt find thyself confronted with such difficulties in study that they shall make thee forget the words thou hast just reported to me; does not Scripture say: “Withhold not good from him to whom it is due, when it is in the power of thine hand to do it!” What Rabbi Siméon decreed indeed came to pass. Rabbi Siméon further said: I decree that these words shall also be made known among our colleagues in Babylon. Rabbi Abba was troubled by this. One day, meeting him, Rabbi Siméon said to him: I read upon thy face the sadness of thy soul. Rabbi Abba answered him: I am not troubled on my own account, but on theirs. Rabbi Siméon answered him: God forbid that our friends in Babylon should be punished for divulging mysteries; for the mysteries known to our colleagues are kept secretly in their hearts, and are communicated only among us, to whom the Holy One, blessed be He, has given permission to concern ourselves with them; and it is through us that the mysteries shall be revealed.
Rabbi Yossé said: It is written: “Then shall thy light break forth as the morning, etc.” The Holy One, blessed be He, will one day proclaim this verse, which concerns His children, and He will say: “Then shall thy light break forth as the morning, and thine healing shall spring forth speedily; thy righteousness shall go before thee; the glory of the Lord shall be thy reward.”