all souls predestined for it have appeared in human bodies on earth.

In Gen. viii. 11 the Targum Pseudo-Jonathan notes that the olive-leaf, brought by the

dove, was taken from the Mount of the Messiah.

Gen. ix. 27. The promise, that Japhet shall dwell in the tents of Shem, is paraphrased in

the Targum Pseudo-Jon. as meaning, that his descendants should become proselytes, and

dwell in the school of Shem - which seems to refer to Messianic times.

In connection with Gen. xiv . 1, we are reminded in Ber. R. 42, that when we see the

nations warring together, we may expect the coming of the Messiah.

The promise in Gen. x v . 18 is expected to be finally fulfilled in the time of Messiah, in

Ber. R. 44.

In connection with Gen. xviii. 4, 5 it is noted (Ber. R. 48, ed. Warsh. p. 87 b ) that the

words of Abraham to his Angelic guests were to be returned in blessing to Abraham's

descendants, in the wilderness, in the land of Canaan, and in the latter (Messianic) days.

Referring only to this last point, the words 'let a little water be fetched,' is paralleled with

the 'living waters' in Zech. xiv. 8; 'wash your feet,' with Is. iv. 4 (the washing away of the

filth of the daughters of Zion); 'rest under the tree,' with Is. iv. 6: 'there shall be a

tabernacle for a shadow in the daytime from the heat;' 'I will fetch a morsel of bread,'

with the provision, Ps. lxxii. 16: 'there shall be a handful of corn in the earth,' &c. So also

the words: 'Abraham ran unto the herd,' are paralleled with Is. vii. 21 (which is most

significantly here applied to Messianic times); and lastly, the words, 'he stood by them,'

with Mic. ii. 13: 'the breaker is come up before them.'1 The same interpretation occurs in

Bemid. R. 14 (ed. Warsh. p. 55 a), the references to Messianic days there being to Is. xiv.

2; xxx. 25; xli. 18; vi. 4; and iv. 6.

The last clause of Gen. xix . 32 is interpreted (Ber. R. 51, ed. Warsh. p. 95 a), as referring,

like the words of Eve about Seth, to the Messiah - the sin of the daughters of Lot being

explained on the ground of their believing that all mankind had been destroyed in the

judgment that overthrew Sodom.

The promise in Gen. xxii. 18 is also explained Messianically in Bemid. R. 2 (ed. W. P. 5

b), in connection with Num. ii. 32 where it is somewhat curiously shown in what sense

Israel is to be like the sand of the sea.

Gen. xxxiii. 1. The Midrash conjoins this with Is. lxvi. 7, and notes that, before the first

oppressor was born, the last Redeemer was already born.

In Gen. xxxv . 21 the Targum Pseudo-Jon. paraphrases 'the tower of Eder' (at Bethlehem)

as the place whence the Messiah would be revealed.