בראשית רבה מ״טBereshit Rabbah 49

Section 1א׳

וַה' אָמָר הַמְכַסֶּה אֲנִי מֵאַבְרָהָם (בראשית יח, יז), רַבִּי יִצְחָק פָּתַח (משלי י, ז): זֵכֶר צַדִּיק לִבְרָכָה וְשֵׁם רְשָׁעִים יִרְקָב, אָמַר רַבִּי יִצְחָק כָּל מִי שֶׁהוּא מַזְכִּיר אֶת הַצַּדִּיק וְאֵינוֹ מְבָרְכוֹ עוֹבֵר בַּעֲשֵׂה, מַה טַּעְמֵיהּ זֵכֶר צַדִּיק לִבְרָכָה. וְכָל מִי שֶׁהוּא מַזְכִּיר אֶת הָרָשָׁע וְאֵינוֹ מְקַלְּלוֹ, עוֹבֵר בַּעֲשֵׂה, מַה טַּעְמֵיהּ וְשֵׁם רְשָׁעִים יִרְקָב. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן, שְׁמוֹתָן שֶׁל רְשָׁעִים דּוֹמִים לִכְלֵי קוֹרְיָס, מַה כְּלֵי קוֹרְיָס כָּל מַה שֶּׁאַתְּ מִשְׁתַּמֵּשׁ בָּהֶם הֵם עוֹמְדִים, הִנַּחְתָּם הֵם מִתְרַפִּים, כָּךְ שָׁמַעְתָּ מִיָּמֶיךָ אָדָם קוֹרֵא שֵׁם בְּנוֹ פַּרְעֹה, סִיסְרָא, סַנְחֵרִיב, אֶלָּא אַבְרָהָם, יִצְחָק, יַעֲקֹב, רְאוּבֵן, שִׁמְעוֹן. רַבִּי בֶּרֶכְיָה וְרַבִּי חֶלְבּוֹ מִשּׁוּם רַבִּי שְׁמוּאֵל בַּר נַחְמָן וְרַבִּי יוֹנָתָן, כְּשֶׁהָיָה מַגִּיעַ לַפָּסוּק הַזֶּה (אסתר ב, ו): אֲשֶׁר הָגְלָה מִירוּשָׁלַיִם עִם הַגֹּלָה וגו', הֲוָה אָמַר נְבוּכַדְנֶצַּר שְׁחִיק עֲצָמוֹת, וְלָמָּה לָא הֲוָה אָמַר כֵּן בְּיִרְמְיָה, אֶלָּא שֶׁכָּל נְבוּכַדְנֶצַּר שֶׁכָּתוּב בְּיִרְמְיָה חַי הֲוֵי, בְּרַם הָכָא מֵת הֲוֵי. רַב כִּי הֲוָה מָטֵי לְהָמָן בְּפוּרִים, אָמַר אָרוּר הָמָן וַאֲרוּרִים בָּנָיו, לְקַיֵּים מַה שֶּׁנֶּאֱמַר: וְשֵׁם רְשָׁעִים יִרְקָב. אָמַר רַבִּי פִּינְחָס חַרְבוֹנָה זָכוּר לַטּוֹב. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן מָצִינוּ שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מַזְכִּיר שְׁמָן שֶׁל יִשְׂרָאֵל וּמְבָרְכָן, שֶׁנֶּאֱמַר (תהלים קטו, יב): ה' זְכָרָנוּ יְבָרֵךְ. רַב הוּנָא בְּשֵׁם רַב אֲחָא אָמַר אֵין לִי אֶלָּא שִׁשִּׁים רִבּוֹא, מִנַּיִן שֶׁכָּל אֶחָד וְאֶחָד מִיִשְׂרָאֵל שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מַזְכִּיר שְׁמוֹ וּמְבָרְכוֹ, שֶׁנֶּאֱמַר: וַה' אָמָר הַמְכַסֶּה אֲנִי מֵאַבְרָהָם אֲשֶׁר אֲנִי עֹשֶׂה, וְאַבְרָהָם הָיוֹ יִהְיֶה לְגוֹי גָּדוֹל וְעָצוּם, לֹא הָיָה צָרִיךְ קְרָא לְמֵימַר אֶלָּא וַיֹּאמֶר ה' זַעֲקַת סְדֹם וַעֲמֹרָה כִּי רָבָּה, אֶלָּא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הִזְכַּרְתִּי אֶת הַצַּדִּיק וְאֵינִי מְבָרְכוֹ, וְאַבְרָהָם הָיוֹ יִהְיֶה לְגוֹי גָּדוֹל.

“The Lord said: Shall I conceal from Abraham what I am doing?” (Genesis 18:17). “And Abraham will become a great and mighty nation, and all the nations of the earth shall be blessed in him” (Genesis 18:18). “The Lord said: Shall I conceal from Abraham […and Abraham will become a great and mighty nation]” – Rabbi Yitzḥak began: “The memory of the righteous is for a blessing, and the name of the wicked will rot” (Proverbs 10:7). Rabbi Yitzḥak said: Anyone who mentions a righteous man and does not pronounce a blessing for him, has violated a positive mitzva. What is the source? “The memory of the righteous is for a blessing.” And anyone who mentions a wicked man and does not pronounce a curse for him violates a positive mitzva. What is the source? “And the name of the wicked will rot.” Rabbi Shmuel bar Naḥman said: The names of the wicked are similar to weaving implements. Just as these weaving implements, as long as you use them, they are taut, while if you leave them, they slacken, so, too, have you ever, in all your days, heard a person call his son Pharaoh, Sisera, Sennacherib? It is, rather, Abraham, Isaac, Jacob, Reuben, and Simeon. Rabbi Berekhya and Rabbi Ḥelbo in the name of Rabbi Shmuel bar Naḥman: Rabbi Yonatan, when he would reach this verse: “Who had been exiled from Jerusalem with the exile [that was exiled with Yekhonya king of Judah, whom Nebuchadnezzar king of Babylon exiled]” (Esther 2:6), he would say: ‘Nebuchadnezzar, may his bones be crushed.’ And why did he not do so [when mentioning Nebuchadnezzar] in Jeremiah? It is because every time Nebuchadnezzar is written in Jeremiah, he was still alive; here, however, he was dead. Rav, when he would come to Haman on Purim, would say: ‘Cursed is Haman and cursed are his sons,’ in order to realize what is stated: “And the name of the wicked will rot.” Rabbi Pinḥas said: Ḥarvona is remembered for good. Rabbi Shmuel bar Naḥman said: We find that when the Holy One blessed be He mentions the name of Israel, He blesses them, as it is stated: “The Lord who remembers us, blesses” (Psalms 115:12). Rav Huna said in the name of Rav Aḥa: I know [from that verse] only that it is so regarding six hundred thousand, from where is it derived regarding each and every member of Israel, that when the Holy One blessed be He mentions his name He blesses him? It is as it is stated: “Shall I conceal from Abraham what I am doing? And Abraham will become a great and mighty nation.” The verse need only have said: “The Lord said: Because the outcry of Sodom and Gomorrah is great” (Genesis 18:20). However, the Holy One blessed be He said: ‘I have mentioned the righteous man, shall I not bless him? “Abraham will become a great nation.”’

Section 2ב׳

כְּתִיב (תהלים כה, יד): סוֹד ה' לִירֵאָיו וּבְרִיתוֹ לְהוֹדִיעָם, אֵיזֶהוּ סוֹד ה' זוֹ מִילָה, שֶׁלֹא גָּלָה אוֹתָהּ מֵאָדָם וְעַד עֶשְׂרִים דּוֹר עַד שֶׁעָמַד אַבְרָהָם וּנְתָנָהּ לוֹ, שֶׁנֶּאֱמַר (בראשית יז, ב): וְאֶתְּנָה בְרִיתִי בֵּינִי וּבֵינֶךָ, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אִם תִּמּוֹל תִּטֹּל סוֹד ה', מַה סוֹד ה', ס' שִׁשִּׁים, ו' שִׁשָּׁה, ד' אַרְבָּעָה, הֲרֵי שִׁבְעִים, שִׁבְעִים אֲנִי מַעֲמִיד מִמְּךָ בִּזְכוּת הַמִּילָה, שֶׁנֶּאֱמַר (דברים י, כב): בְּשִׁבְעִים נֶפֶשׁ יָרְדוּ אֲבֹתֶיךָ, מַעֲמִיד אֲנִי מֵהֶם שִׁבְעִים זְקֵנִים, שֶׁנֶּאֱמַר (במדבר יא, טז): אֶסְפָה לִי שִׁבְעִים אִישׁ מִזִּקְנֵי יִשְׂרָאֵל, וּמַעֲמִיד אֲנִי מֵהֶן משֶׁה שֶׁהוּא הוֹגֶה בַּתּוֹרָה בְּשִׁבְעִים לָשׁוֹן, שֶׁנֶּאֱמַר (דברים א, ה): הוֹאִיל משֶׁה בֵּאֵר וגו', בִּזְכוּת מִי בִּזְכוּת הַמִּילָה, שֶׁנֶּאֱמַר: סוֹד ה' לִירֵאָיו. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבְרָהָם דַּיּוֹ לְעֶבֶד שֶׁיְהֵא כְּרַבּוֹ, אָמַר לְפָנָיו וּמִי יִמּוֹל אוֹתִי, אָמַר אַתָּה בְּעַצְמְךָ, מִיָּד נָטַל אַבְרָהָם סַכִּין וְהָיָה אוֹחֵז בְּעָרְלָתוֹ וּבָא לַחְתֹּךְ וְהָיָה מִתְיָרֵא שֶׁהָיָה זָקֵן, מֶה עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא שָׁלַח יָדוֹ וְאָחַז עִמּוֹ, וְהָיָה אַבְרָהָם חוֹתֵךְ, שֶׁנֶּאֱמַר (נחמיה ט, ז ח): אַתָּה ה' הָאֱלֹהִים אֲשֶׁר בָּחַרְתָּ בְּאַבְרָם וגו', וְכָרוֹת לוֹ הַבְּרִית אֵין כְּתִיב כָּאן אֶלָּא וְכָרוֹת עִמּוֹ, מְלַמֵּד שֶׁהָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא אוֹחֵז בּוֹ. דָּבָר אַחֵר, סוֹד ה' לִירֵאָיו, בִּתְּחִלָּה הָיָה סוֹד ה' לִירֵאָיו, וְאַחַר כָּךְ לַיְשָׁרִים, (משלי ג, לב): וְלַיְשָׁרִים סוֹדוֹ, וְאַחַר כָּךְ לַנְּבִיאִים (עמוס ג, ז): כִּי לֹא יַעֲשֶׂה ה' אֱלֹהִים דָּבָר כִּי אִם גָּלָה סוֹדוֹ אֶל עֲבָדָיו הַנְּבִיאִים, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אַבְרָהָם זֶה יְרֵא אֱלֹהִים, שֶׁנֶּאֱמַר (בראשית כב, יב): עַתָּה יָדַעְתִּי כִּי יְרֵא אֱלֹהִים אַתָּה. אַבְרָהָם זֶה יָשָׁר מִן הַיְשָׁרִים, שֶׁנֶּאֱמַר (שיר השירים א, ד): מֵישָׁרִים אֲהֵבוּךָ. אַבְרָהָם זֶה נָבִיא, שֶׁנֶּאֱמַר (בראשית כ, ז): וְעַתָּה הָשֵׁב אֵשֶׁת הָאִישׁ כִּי נָבִיא הוּא, וְאֵינִי מְגַלֶּה לוֹ, אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי מָשָׁל לְמֶלֶךְ שֶׁנָּתַן אוּסְיָא לְאוֹהֲבוֹ לְאַחַר זְמַן בִּקֵּשׁ הַמֶּלֶךְ לָקֹץ מִתּוֹכָהּ חֲמִשָּׁה אִילָנֵי סְרַק, אָמַר הַמֶּלֶךְ אִלּוּ מִן פַּטְרִיקוֹן שֶׁלּוֹ הָיִיתִי מְבַקֵּשׁ לֹא הָיָה מְעַכֵּב וּמַה בְּכָךְ וְנִמְלַךְ בּוֹ. כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא כְּבָר נָתַתִּי אֶת הָאָרֶץ מַתָּנָה לְאַבְרָהָם, שֶׁנֶּאֱמַר (בראשית טו, יח): לְזַרְעֲךָ נָתַתִּי אֶת הָאָרֶץ, וַחֲמִשָּׁה כְּרָכִים הַלָּלוּ בְּתוֹךְ שֶׁלּוֹ הֵם, וְאִלּוּ מִפַּטְרִיקוֹן שֶׁלּוֹ הָיִיתִי מְבַקֵּשׁ לֹא הָיָה מְעַכֵּב בְּיָדִי וּמַה בְּכָךְ וְנִמְלַךְ בּוֹ. אָמַר רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן לְמֶלֶךְ שֶׁהָיוּ לוֹ שְׁלשָׁה אוֹהֲבִים וְלֹא הָיָה עוֹשֶׂה דָּבָר חוּץ מִדַּעְתָּן, פַּעַם אַחַת בִּקֵּשׁ הַמֶּלֶךְ לַעֲשׂוֹת דָּבָר חוּץ מִדַּעְתָּן, נָטַל אֶת הָרִאשׁוֹן וּטְרָדוֹ וְהוֹצִיאוֹ חוּץ לַפָּלָטִין, שֵׁנִי חֲבָשׁוֹ בְּבֵית הָאֲסוּרִים, וְנָתַן סְפָרְגִים שֶׁלּוֹ עָלָיו, שְׁלִישִׁי שֶׁהָיָה חָבִיב לוֹ יוֹתֵר מִדַּאי אָמַר אֵינִי עוֹשֶׂה דָּבָר חוּץ מִדַּעְתּוֹ. כָּךְ, אָדָם הָרִאשׁוֹן (בראשית ג, כד): וַיְגָרֶשׁ אֶת הָאָדָם. נֹחַ (בראשית ז, טז): וַיִּסְגֹּר ה' בַּעֲדוֹ. אַבְרָהָם שֶׁהָיָה חָבִיב עָלָיו יוֹתֵר מִדַּאי, אָמַר מָה אֲנִי עוֹשֶׂה דָּבָר חוּץ מִדַּעְתּוֹ. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן, מָשָׁל לְמֶלֶךְ שֶׁהָיָה לוֹ סַנְקַתֶּדְרִיס אֶחָד וְלֹא הָיָה עוֹשֶׂה דָּבָר חוּץ מִדַּעְתּוֹ, פַּעַם אַחַת בִּקֵּשׁ הַמֶּלֶךְ לַעֲשׂוֹת דָּבָר חוּץ מִדַּעְתּוֹ, אָמַר הַמֶּלֶךְ כְּלוּם עָשִׂיתִי אוֹתוֹ סַנְקַתֶּדְרִיס שֶׁלִּי אֶלָּא שֶׁלֹא לַעֲשׂוֹת דָּבָר חוּץ מִדַּעְתּוֹ. אָמַר רַבִּי יוּדָן אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הֲרֵי יֵשׁ שָׁם לוֹט בֶּן אָחִיו וְאֵינִי מְגַלֶּה לוֹ. וְרַבָּנָן אָמְרֵי כְּבָר קָרָאתִי אוֹתוֹ אֲבִיהֶם, שֶׁנֶּאֱמַר (בראשית יז, ה): כִּי אַב הֲמוֹן גּוֹיִם נְתַתִּיךָ, דָּנִים אֶת הַבֵּן חוּץ מִן הָאָב. מַתַּן תּוֹרָה, גִּלִּיתִי לוֹ. גֵּיהִנֹּם, גִּלִּיתִי לוֹ. דִּינָהּ שֶׁל סְדוֹם לְמָחָר, וְאֵינִי מְגַלֶּה לוֹ. רַבִּי אַחָא בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר נַחְמָן בְּשֵׁם רַבִּי נָתָן אָמַר אֲפִלּוּ הִלְכוֹת עֵרוּבֵי חֲצֵרוֹת הָיָה אַבְרָהָם יוֹדֵעַ. רַבִּי פִּינְחָס בְּשֵׁם רַבִּי שְׁמוּאֵל אָמַר אֲפִלּוּ שֵׁם חָדָשׁ שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא עָתִיד לִקְרוֹא לִירוּשָׁלַיִם, שֶׁנֶּאֱמַר (ירמיה ג, יז): בָּעֵת הַהִיא יִקְרְאוּ לִירוּשָׁלַיִם כִּסֵּא ה', הָיָה אַבְרָהָם יוֹדֵעַ. רַבִּי בֶּרֶכְיָה וְרַבִּי חִיָּא וְרַבָּנָן דְּתַמָּן בְּשֵׁם רַבִּי יְהוּדָה, אֵין יוֹם וָיוֹם שֶׁאֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מְחַדֵּשׁ הֲלָכָה בְּבֵית דִּין שֶׁל מַעְלָה, מַאי טַעְמֵיהּ (איוב לז, ב): שִׁמְעוּ שָׁמוֹעַ בְּרֹגֶז קֹלוֹ וְהֶגֶה מִפִּיו יֵצֵא, וְאֵין הֶגֶה אֶלָּא תּוֹרָה, שֶׁנֶּאֱמַר (יהושע א, ח): וְהָגִיתָ בּוֹ יוֹמָם וָלַיְלָה, אֲפִלּוּ אוֹתָן הֲלָכוֹת הָיָה אַבְרָהָם יוֹדֵעַ.

It is written: “The secret of the Lord is [revealed] to those who fear Him, and His covenant to inform them” (Psalms 25:14). What is “the secret of the Lord”? This is circumcision, as He did not reveal it from Adam the first man until twenty generations, until Abraham arose, and He gave it to him, as it is stated: “I will establish My covenant between Me and you” (Genesis 17:2). The Holy One blessed be He said to him: ‘If you become circumcised, you will receive the secret [sod] of the Lord.’ What is the secret of the Lord? Samekh is sixty, vav is six, dalet is four, yielding seventy. Due to the merit of circumcision, I will bring forth out of you seventy, as it is stated: “With seventy people, your ancestors descended” (Deuteronomy 10:22). I will bring forth from them seventy elders, as it is stated: “Gather to Me seventy men of the elders of Israel” (Numbers 11:16). I will bring forth from them Moses, who pronounced the Torah in seventy languages, as it is stated: “Moses undertook to expound [be’er] [this Torah]” (Deuteronomy 1:5). By whose merit? It is by the merit of circumcision, as it is stated: “The secret [sod] of the Lord is [revealed] to those who fear Him.” The Holy One blessed be He said to Abraham: ‘It is sufficient for the disciple to be similar to his master.’ He [Abraham] said before Him: ‘Who will circumcise me?’ He said: ‘You, yourself.’ Thereupon, Abraham took a knife and held his foreskin, and he was about to cut, but he was afraid, because he was so old. What did the Holy One blessed be He do? He extended his hand and held it with him as Abraham was cutting, as it is stated: “You are the Lord the God, who chose Abram […and made the covenant with him]” (Nehemiah 9:7–8). “And He made the covenant to him” is not written here, but rather, “made with him.” This teaches that the Holy One blessed be He was holding on to him. Another matter, “the secret of the Lord is [revealed] to those who fear Him.” At first, “the secret of the Lord” was [revealed] to those who fear Him. Then it was [revealed] to the upright: “And his secret is to the upright (Proverbs 3:32). Then it was to the prophets: “For the Lord God will do nothing without revealing His secret to His servants, the prophets” (Amos 3:7). The Holy One blessed be He said: ‘This Abraham is God fearing, as it is stated: “For now I know that you are God fearing” (Genesis 22:12). This Abraham is the most upright of the upright, as it is stated: “The upright love you” (Song of Songs 1:4). This Abraham is a prophet, as it is stated: “Now, restore the man's wife, as he is a prophet” (Genesis 20:7). Shall I, then, not reveal to him [what I am about to do]?’ Rabbi Yehoshua ben Levi said: This is analogous to a king who gave an estate to his friend. Some time later, the king sought to chop down five non-fruit-bearing trees from inside it. The king said: ‘Even if I had asked [to cut down trees] from his own ancestral property, he would not have refused. So what of it?’ [Nevertheless,] he consulted with him [first]. So, the Holy One blessed be He said: ‘I have already granted the land to Abraham as a gift, as it is stated: “To your descendants I have given this land” (Genesis 15:18), and these five cities belong to him. Even if I had I sought to do so [to destroy areas] from his own ancestral property he would not have refused. So what of it?’ [Nevertheless,] He consulted with him first. Rabbi Yehuda ben Rabbi Simon said: This is analogous to a king who had three close friends, and he would never do anything without their knowledge. One time he wanted to do something without their knowledge. He took the first one and banished him and expelled him from the palace. The second one he incarcerated in a prison cell and placed his royal seal upon it. Regarding the third, who was exceedingly beloved to him, he said: ‘I will not do anything without consulting him.’ So, too, Adam the first man – “He banished the man” (Genesis 3:24); Noah, “the Lord shut him in” (Genesis 7:16). Regarding Abraham, who was exceedingly beloved to him, he said: ‘Could I do anything without his knowledge?’ Rabbi Shmuel bar Naḥman said: This is analogous to a king who had a senior adviser, and he would not do anything without his knowledge. The king said: ‘Did I not appoint him as my adviser specifically so that I would not to do anything without his knowledge?’ Rabbi Yudan said: The Holy One blessed be He said: ‘His brother’s son, Lot, is there; shall I not reveal it to him?’ The Rabbis say: [God said:] ‘I have already called him their father, as it is stated: “For I have rendered you the father of a multitude of nations” (Genesis 17:5). Does one judge a son without [notifying] the father? I revealed the giving of the Torah to him. I revealed Gehenna to him. The sentence of Sodom is tomorrow, shall I not reveal it to him?’ Rabbi Aḥa said in the name of Rabbi Shmuel bar Naḥman in the name of Rabbi Natan: Abraham knew even the laws of the joining of courtyards [on Shabbat]. Rabbi Pinḥas said in the name of Rabbi Shmuel: He knew even the new name that the Holy One blessed be He is destined to call Jerusalem, as it is stated: “At that time, they will call Jerusalem the Throne of the Lord” (Jeremiah 3:17). Rabbi Berekhya, Rabbi Ḥiyya, and the Rabbis from over there in the name of Rabbi Yehuda: There is not a single day that the Holy One blessed be He does not introduce a new halakha in the supernal court. What is its source? “Hear the fury of His voice, the sound [hegeh] that emerges from His mouth” (Job 37:2). Hegeh is nothing other than Torah, as it is stated: “You shall speak of [vehagita] it day and night” (Joshua 1:8). Even those laws Abraham knew.

Section 3ג׳

וְאַבְרָהָם הָיוֹ יִהְיֶה (בראשית יח, יח), רַבִּי תַּנְחוּם בְּשֵׁם רַבִּי בֶּרֶכְיָה, בִּשְּׂרוֹ שֶׁאֵין הָעוֹלָם חָסֵר מִשְּׁלשִׁים צַדִּיקִים כְּאַבְרָהָם. רַבִּי יוּדָן וְרַבִּי אֲחָא בְּשֵׁם רַבִּי אֲלֶכְּסַנְדְּרִי מַיְתֵי לָהּ מֵהָכָא, וְאַבְרָהָם הָיוֹ יִהְיֶה, יוּ"ד עֶשֶׂר, וְה' חָמֵשׁ, וְיוּ"ד עֶשֶׂר, וְה' חָמֵשׁ.

“Abraham will become.” Rabbi Tanḥum in the name of Rabbi Berekhya: He informed him that the world would have no less than thirty righteous men like Abraham. Rabbi Yudan and Rabbi Aḥa in the name of Rabbi Alexandri cite it from here: “Abraham will become [hayo yihye].” Yod is ten, heh is five, yod is ten, heh is five.