The Legends of Judaism (Vol. 1-4). Louis Ginzberg Ginzberg

      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."

      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?" 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."

      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.

      THE VISIT OF THE ANGELS

      On the third day after his circumcision, when Abraham was suffering dire pain, 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."

      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. 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 trust at any rate, bearing in mind the well-known saying, "No truth among slaves." At this moment God appeared to him, surrounded by the angels. Quickly Abraham attempted to rise from his seat, but God checked every demonstration of respect, and when Abraham protested that it was unbecoming to sit in the presence of the Lord, God said, "As thou livest, thy descendants at the age of four and five will sit in days to come in the schools and in the synagogues while I reside therein."

      Meantime Abraham beheld three men. They were the angels Michael, Gabriel, and Raphael. They had assumed the form of human beings to fulfil his wish for guests toward whom to exercise hospitality. Each of them had been charged by God with a special mission, besides, to be executed on earth. Raphael was to heal the wound of Abraham, Michael was to bring Sarah the glad tidings that she would bear a son, and Gabriel was to deal destruction to Sodom and Gomorrah. Arrived at the tent of Abraham, the three angels noticed that he was occupied in nursing himself, and they withdrew. Abraham, however, hastened after them through another door of the tent, which had wide open entrances on all sides. He considered the duty of hospitality more important than the duty of receiving the Shekinah. Turning to God, he said, "O Lord, may it please Thee not to leave Thy servant while he provides for the entertainment of his guests." Then he addressed himself to the stranger walking in the middle between the other two, whom by this token he considered the most distinguished,—it was the archangel Michael—and he bade him and his companions turn aside into his tent. The manner of his guests, who treated one another politely, made a good impression upon Abraham. He was assured that they were men of worth whom he was entertaining. But as they appeared outwardly like Arabs, and the people worshipped the dust of their feet, he bade them first wash their feet, that they might not defile his tent.

      He did not depend upon his own judgment in reading the character of his guests. By his tent a tree was planted, which spread its branches out over all who believed in God, and afforded them shade. But if idolaters went under the tree, the branches turned upward, and cast no shade upon the ground. Whenever Abraham saw this sign, he would at once set about the task of converting the worshippers of the false gods. And as the tree made a distinction between the pious and the impious, so also between the clean and the unclean. Its shade was denied them as long as they refrained from taking the prescribed ritual bath in the spring that flowed out from its roots, the waters of which rose at once for those whose uncleanness was of a venial character and could be removed forthwith, while others had to wait seven days for the water to come up. Accordingly, Abraham bade the three men lean against the trunk of the tree. Thus he would soon learn their worth or their unworthiness.

      Being of the truly pious, "who promise little, but perform much," Abraham said only: "I will fetch a morsel of bread, and comfort ye your heart, seeing that ye chanced to pass my tent at dinner time. Then, after ye have given thanks to God, ye may pass on." But when the meal was served to the guests, it was a royal banquet, exceeding Solomon's at the time of his most splendid magnificence. Abraham himself ran unto the herd, to fetch cattle for meat. He slaughtered three calves, that he might be able to set a "tongue with mustard" before each of his guests. In order to accustom Ishmael to God-pleasing deeds, he had him dress the calves, and he bade Sarah bake the bread. But as he knew that women are apt to treat guests niggardly, he was explicit in his request to her. He said, "Make ready quickly three measures of meal, yea, fine meal." As it happened, the bread was not brought to the table, because it had accidentally become unclean, and our father Abraham was accustomed to eat his daily bread only in a clean state. Abraham himself served his guests, and it appeared to him that the three men ate. But this was an illusion. In reality the angels did not eat, only Abraham, his three friends, Aner, Eshcol, and Mamre, and his son Ishmael partook of the banquet, and the portions set before the angels were devoured by a heavenly fire.

      Although the angels remained angels even in their human disguise, nevertheless the personality of Abraham was so exalted that in his presence the archangels felt insignificant.

      After the meal the angels asked after Sarah, though they knew that she was in retirement in her tent, but it was proper for them to pay their respects to the lady of the house and send her the cup of wine over which the blessing had been said. Michael, the greatest of the angels, thereupon announced the birth of Isaac. He drew a line upon the wall, saying, "When the sun crosses this point, Sarah will be with child, and when he crosses the next point, she will give birth to a child." This communication, which was intended for Sarah and not for Abraham, to whom the promise had been revealed long before, the angels made at the entrance to her tent, but Ishmael stood between the angel and Sarah, for it would not have been seemly to deliver the message in secret, with none other by. Yet, so radiant was the beauty of Sarah that a beam of it struck the angel, and made him look up. In the act of turning toward her, he heard her laugh within herself: "Is it possible that these bowels can yet bring forth a child, these shrivelled breasts give suck? And though I should be able to bear, yet is not my lord Abraham old?"

      And the Lord said unto Abraham: "Am I too old to do wonders? And wherefore doth Sarah laugh, saying, Shall I of a surety bear a child, which am old?" The reproach made by God was directed against Abraham as well as against Sarah, for he, too, had showed himself of little faith when he was told that a son would be born unto him. But God mentioned only Sarah's incredulity, leaving Abraham to become conscious of his defect himself.

      Regardful of the peace of their family life, God had not repeated Sarah's words accurately to Abraham. Abraham might have taken amiss what his wife had said about his advanced years, and so precious is the peace between husband and wife that even the Holy One, blessed be He, preserved it at the expense of truth.

      After Abraham had entertained his guests, he went with them to bring them on their way, for, important as the duty of hospitality