observations on Scripture, saying, Had Moses nothing else to write than, And the sister of Lotan was Timna" (Gen. xxxvi. 22)? With reference to such passages, I will first give a general principle, and then discuss them seriatim, as I have done in the exposition of the reasons of the precepts.
Every narrative in the Law serves a certain purpose in connexion with religious teaching. It either helps to establish a principle of faith, or to regulate our actions, and to prevent wrong and injustice among men; and I will show this in each case.
It is one of the fundamental principles of the Law that the Universe has been created ex nihilo, and that of the human race, one individual being, Adam, was created. As the time which elapsed from Adam to Moses was not more than about two thousand five hundred years, people would have doubted the truth of that statement if no other information had been added, seeing that the human race was spread over all parts of the earth in different families and with different languages, very unlike the one to the other. In order to remove this doubt the Law gives the genealogy of the nations (Gen. v. and x.), and the manner how they branched off from a common root. It names those of them who were well known, and tells who their fathers were, how long and where they lived. It describes also the cause that led to the dispersion of men over all parts of the earth, and to the formation of their different languages, after they had lived for a long time in one place, and spoken one language (ibid. xi.), as would be natural for descendants of one person. The accounts of the flood (ibid. vi.-viii.) and of the destruction of Sodom and Gomorrah (ibid. xix.), serve as an illustration of the doctrine that "Verily there is a reward for the righteous; verily He is a God that judgeth in the earth" (Ps. lviii. 12).
The narration of the war among the nine kings (ibid. xiv.) shows how, by means of a miracle, Abraham, with a few undisciplined men, defeated four mighty kings. It illustrates at the same time how Abraham sympathized with his relative, who had been brought up in the same faith, and how he exposed himself to the dangers of warfare in order to save him. We further learn from this narrative how contented and satisfied Abraham was, thinking little of property, and very much of good deeds; he said, "I will not take from a thread even to a shoe-latchet" (Gen. xiv. 23)
The list of the families of Seir and their genealogy is given it the Law (ibid. xxxvi. 20-36), because of one particular commandment. For God distinctly commanded the Israelites concerning Amalek to blot out his name (Deut. xxv. 17-19). Amalek was the son of Eliphas and Timna, the sister of Lotan (ibid. xxxvi. 12). The other sons of Esau were not included in this commandment. But Esau was by marriage connected with the Seïrites, as is distinctly stated in Scripture: and Seïrites were therefore his children: he reigned over them; his seed was mixed with the seed of Seir, and ultimately all the countries and families of Seir were called after the sons of Esau who were the predominant family, and they assumed more particularly the name Amalekites, because these were the strongest in that family. If the genealogy of these families of Seir had not been described in full they would all have been killed, contrary to the plain words of the commandment. For this reason the Seirite families are fully described, as if to say, the people that live in Seir and in the kingdom of Amalek are not all Amalekites: they are
